September 21, 2014
A man prays in a mosque outside Kuala Lumpur. (Courtesy Reuters)
As the United States sought in recent weeks to assemble an international coalition to combat the Islamic State of Iraq and al-Sham (ISIS, also known as the Islamic State), it looked mostly to the Middle East and Europe, regions that it said face a direct threat from the militant Islamist group. But other parts of the world are just as anxious about ISIS -- above all, Southeast Asia. The governments of that region have not publicized their concerns very loudly, but they are acutely aware that ISIS is a menace. Their top concern is that its extremist ideology will prove attractive to the region’s many Muslims, lure some of them to the Middle East to fight as part of the group, and ultimately be imported back to the region when these militants return home.
There is a clear precedent for this scenario. During the 1980s, many young Muslims from Southeast Asia went to Pakistan to support the Afghan mujahideen’s so-called jihad against Soviet occupation. Many of these recruits subsequently stayed in the region, mingling with like-minded Muslims from all around and gaining exposure to al Qaeda’s militant ideology. Many eventually returned to Southeast Asia to form extremist groups of their own, including the notorious al Qaeda–linked organization Jemaah Islamiyah that was responsible for several high-profile terrorist attacks in the region over the last 15 years. With evidence now surfacing of Southeast Asians among the ranks of ISIS casualties, it’s only natural that governments in the region are feeling a sense of déjà vu.
RADICAL CHIC
Singapore has already revealed that several of its nationals have made their way to the Middle East to battle with ISIS, and the Philippine government has suggested that local ISIS sympathizers are attempting to recruit from among the Bangsamoro populations in the country’s southern islands. But the greatest concern comes from Indonesia and Malaysia. Indonesia, the world’s most populous Muslim country, has already confirmed that more than 50 of its citizens are currently fighting in Syria and Iraq; Malaysia has suggested that between 30 and 40 Malaysians are doing the same. In both cases, the actual numbers could be much higher if we consider those who may have traveled to the conflict zones from other destinations. Indonesian authorities have already noted that several of their nationals have been killed fighting for ISIS in Syria. On May 26, a Malaysian suicide bomber killed himself in an ISIS attack in Iraq. Another Malaysian fighter who died fighting for ISIS in Syria several months later has been celebrated as a martyr by leaders of the Pan-Malaysian Islamic Party, the same party that had earlier dismissed him after he departed for Syria. Intriguingly, three Malaysian women were also alleged to have left for Syria to wage a “sexual jihad” (jihad al-nikah), offering their bodies to ISIS fighters to “boost their morale.”
ISIS’ reach in Southeast Asia is based on several factors. First, certain devout Muslims feel a theological affinity for the militant group. They see parallels between ISIS’ mission and prophecies in Islamic holy texts of the eventual creation of a Khilafah Minhaj Nebuwwah (“end-times caliphate”) following the fall of dictators in the Arabian Peninsula; they are also reminded of the apocalyptic struggle that is said to be fated between the forces of Imam Mahdi, an Islamic messiah figure who is supposed to fight under a black flag, and those of the Dajjal, or Antichrist. Anecdotal evidence suggests that this millenarian perspective is growing in Indonesia and Malaysia with radical clerics such as Aman Abdurrahman, who, though in jail, are expanding their reach through the Internet and radical tracts -- including a book titled Strategi Dua Lengan (Two-Armed Strategy) -- increasingly finding their way into Indonesian translation.
Another reason for ISIS’ appeal is its sectarianism. The ISIS challenge is seen in some quarters as an extension of the Sunni-Shiite schism. To wit: The group’s struggle against Bashar al-Assad’s Alawite regime is considered legitimate in fundamentalist Sunni-Salafi circles. In much the same way, ISIS militancy in Iraq is seen as a consequence of Sunni grievance against the Shiite-led government of Nouri al-Maliki. This support needs to be understood in the context of Southeast Asia’s own problems with sectarianism: Shiite Islam is banned in Malaysia and is not widely accepted in Indonesia.
Finally, the question of the recruitment of Southeast Asians into ISIS cannot be divorced from the larger context of the humanitarian crisis in Syria. The universal sympathy for the Syrian people among Southeast Asia’s sizable Muslim populations has undoubtedly prompted a large number of humanitarian missions to depart for the conflict zone. Many members of these missions may well have set off with noble intentions. But once they arrive in territory held by ISIS, it is not difficult to imagine how they would be exposed to ISIS indoctrination and recruitment.
FALSE ANALOGY
