The Responses of Indonesian Muslims to Humanitarian Crisis in

Syria, Yemen, and Myanmar

Robi Sugara

Universitas Islam Negeri Syarif Hidayatullah Jakarta, Indonesia

Keywords: Indonesian Muslims, Islamic organizations, humanitarian, response, representation, donation, jihad.

Abstract: Humanitarian crises have been responded widely, including by Indonesian Muslims particularly related to

those happened in Syria, Yemen, and Myanmar. There are some differences in responding to these

phenomena and this need to be investigated since they are essential for national and international interests.

Therefore, this paper addresses this topic, in particular, to see how Muslims in Indonesia in responding to

humanitarian crises in Syria, Yemen, and Myanmar. They called for jihad for humanitarian cases in Syria

and Myanmar. As for the Yemen case, they responded not by way of jihad. There are fundraising for the

three areas, and the biggest concern to date is for humanitarian crises in Syria. The primary data of this

qualitative research are news and comments related to this topic that is published both on the related

organizations' websites and social media networks. This paper analyses and explains how Muslims in

Indonesia can differ on the humanitarian issues that occurred in the three countries. It also investigates and

explains how the differences are formed to produce a stored concept from the minds of each Islamic group

in Indonesia in looking at the issues of humanity.

1 INTRODUCTION

There are two quick responses from the Indonesian

Muslim community in facing a humanitarian crisis

that is experienced by Muslim communities in

several countries like Syria, Yemen, and Myanmar.

The Indonesian Muslim community in question is

one that forms organizations in the name of Islam

like for social, educational, charity or sharia

implementation purposes. The first quick response

was to call for donations to help them, and the

second response was to call for jihad. The call for

donations is a call to help those who face a

humanitarian crisis in the form of money while the

call for jihad is to defend the oppressed Muslim

sovereignty there. Usually, the call for jihad goes to

war. Jihad means war is more voiced by groups now

known as Islamic terrorist groups.

The call for donations and jihad often became a

package like two sides of a coin that could not be

separated. The urge for jihad also becomes a

significant factor in Indonesian Muslim communities

to give donations to help them. Besides being

interpreted as war, Jihad is also interpreted by giving

their wealth to them or also helping them directly

who want to go to war there as in responding to a

humanitarian crisis in Syria.

Therefore, this paper wants to see more about

Indonesian Muslims in responding to humanitarian

crises in three countries namely Syria, Yemen, and

Myanmar. The three countries were chosen because

first of all is the humanitarian crisis had received

widespread attention from Indonesian Muslims. The

second is that the crisis comes to the Muslim

community in a Buddhist-majority country like

Myanmar. Then, the call for donations and jihad

issued by Indonesian Muslim community in

responding to the humanitarian crisis there was also

interesting to see.

The human crisis in Syria is the most getting

severe crisis attention between two other countries

such as Yemen and Myanmar. The crisis occurred in

2011 with the outbreak of the Arab Spring in Middle

Eastern countries that hoped for a democratic state.

As a result of this crisis, the United Nations recorded

more than 400 thousand people died, 5 million

people sought abroad and 540 thousand people

trapped in the conflict (Human Rights Watch, 2017).

The humanitarian crisis in Syria has also brought

Muslims in the world to engage as foreign fighters in

the name of jihad. The Indonesian government

Sugara, R.

The Responses of Indonesian Muslims to Humanitarian Crisis in Syria, Yemen, and Myanmar.

DOI: 10.5220/0009934517371744

In Proceedings of the 1st International Conference on Recent Innovations (ICRI 2018), pages 1737-1744

ISBN: 978-989-758-458-9

 2020 by SCITEPRESS – Science and Technology Publications, Lda. All r ights reserved

1737

calculated that there were around 1,000 Indonesians

leaving for Syria to join rebel groups there,

including joining the Islamic State group. Those

who departed for Syria were those who returned to

Indonesia and posed a security threat within

Indonesia.

Then the humanitarian crisis in Yemen has

resulted in 5,295 civilians died, and nearly 10,000

people were injured due to the crisis (Human Rights

Watch, 2017). The crisis that occurred in Myanmar

was an act of expulsion and violence that happened

to Muslims Rohingya by Buddhist community

groups there. The BBC news noted that at least

6,700 Muslims were killed during the August 2017

period and half a million others fled to Bangladesh

(BBC, 2017).

The response of the Muslim community to these

three crises has more attention to the crisis in Syria

than the other two crises. Then from the three

humanitarian crises, Yemen was the region that

received the least attention from Indonesian

Muslims. There is no call for jihad from Muslims in

Indonesia to come to Yemen as a humanitarian crisis

in Syria to help rebel groups there.

If the crises are viewed from the level of the

humanitarian crisis, Yemen should also get attention

as a response to the humanitarian crisis in Syria.

And there should also be the same call for jihad as to

Syria from Muslim groups in Indonesia to help the

humanitarian crisis in Yemen.

This is clearly different from humanitarian crisis

in Syria which is not only responded with the calls

for donations and jihad, but it is also interpreted

excessively by several Muslim groups in Indonesia

by saying that the humanitarian crisis in Syria as a

sign that doomsday is coming soon. The crisis

signifies the upholding of the Islamic Caliphate for

the last time, and after that, the Judgment will come.

This interpretation has also prompted almost a

thousand Indonesian Muslims to go to Syria to

emigrate and afterward do jihad. Nur Shadrina, one

of the Indonesian citizens who was influenced by the

interpretation. She decided to leave Indonesia to

emigrate to Syria because of the impulse of the end-

time hadiths that would come to Syria. The late

arrival of the marker with the flag of lailaha ilallah

(there is no God but Allah) fluttered by the Islamic

State (IS) (Lestari, 2018).

Among those Muslim groups in Indonesia who

were noted to be concentrated on the call for

donations and jihad for the crisis were Aksi Cepat

Tanggap (ACT), Yufid, Sham Organizer, Peduli

Muslim, Misi Medis Suriah, Lembaga Zakat Infak

Nahdlatul Ulama (LAZISNU), and Lembaga Zakat

Infak Muhamadiyah (LAZISMU). Although there

were no official and specific reports on their

respective websites related to the amount obtained

from the Indonesian Muslim community for

donations to the three crisis areas, a small media

reported that in less than a month the call for

donations to Ghouta, Syria, ACT managed to raise

funds IDR 11.6 billion (Syarif, 2018). Then Peduli

Muslim claimed that since 26 February 2013 it had

raised IDR 30,229,000 for a humanitarian crisis in

Syria (Tim Peduli Muslim, 2013). Media also

reports that the funds were channeled to armed

groups in Syria, not only for humanitarian assistance

(Hasan, 2017).

There is almost no call for jihad to Yemen

humanitarian crisis. It could have caused the lack of

attention of Muslims in Indonesia to the

humanitarian crisis there. The call by using the word

of jihad to help the humanitarian crisis there also

seems to help the boost of the amount of donation

from certain institutions. Then the question is how

does it occur a difference between Muslim

communities to respond to humanitarian crises in

Syria, Yemen, and Myanmar?

2 RESPONSE TO CALL FOR

DONATION AND JIHAD

Calls for donations and jihad to help the

humanitarian crisis in Syria, Yemen and Myanmar

have strong legitimacy in the teachings of Islam. The

call for donations, for example, is always referred to

in a Quran which says that a Muslim is a brother

with another Muslim (Qur’an Al-Hujurat: 10). Then

the parable of a Muslim is one body where one other

body is in pain, and the other body will get sick

(Hadith).

Therefore, this call for donation is possible as

part of concern or brotherhood among Muslims in

helping fellow Muslims who are experiencing

distress. Humanitarian crises in Syria, Yemen, and

Myanmar are victims of Muslim. Not only that—in

some humanitarian crises which are also involved

Muslim as victim, it is not only in the form of calls

for donation but also jihad to help them in the

conflict directly. For example is the case of the

humanitarian crisis in Ambon and Poso-Indonesia in

1998-2002. The initial call for a donation was

brought by an organization of Dewan Dakwah

Islami Indonesia (DDII) called Komite

Penanggulangan Krisis (KOMPAK), then

transformed into a call for jihad war in responding

ICRI 2018 - International Conference Recent Innovation

1738

humanitarian crisis in Ambon and Poso, Indonesia

(Institute for Policy Analysis of Conflict, 2016).

Then the call for jihad is far more legitimate than

the call for donation only, mainly the call for jihad in

areas of conflict or war involving Muslims.

Moreover, the conflict involved actors outside of

Islam. Many meanings of jihad develop in the

repertoire of Islamic studies. However, the meaning

of jihad which is quite well known in many kinds of

literature is that jihad means war; war against the

enemies of Islam. The enemies of Islam, in this case,

are people or groups categorized as infidels. Imam

Samudra, the main perpetrator of the Bali bombings

on 12 October 2002, cited the meaning of jihad as

war and fighting the infidels. Samudra cites the four

most significant schools of fiqh in Islam which also

defines jihad as a war, including Imam Syafii which

is a reference for Islamic fiqh for moderate Islam

group like Nahdlatul Ulama (NU). The infidels

referred to by Samudra are Americans and their

allies. According to Samudra, America is as an

infidel who must be fought because it has committed

adultery for Muslims in Palestine and Afghanistan.

Therefore, the Bali bombing acts as an act of jihad

against America and its allies (Samudra, 2009).

Furthermore, the call for jihad also came out in

response to the event for the election of the Jakarta

governor in 2017 where one of the contestants was

considered an infidel (not Islam) namely Basuki

Tjahaya Purnama alias Ahok. So those involved in

defeating Ahok in the gubernatorial election are not

just participating in elections or supporting. More

than that, it is the call for jihad that encourages the

Muslim community to fight infidels like Ahok

(VOA Islam, 2017).

Such level of concern is indeed still far from the

concept of humanitarian intervention where there are

efforts to prevent or stop human rights violations

with certain powers (diplomatic and military) in a

country, either with or without the approval of

countries that are experiencing internal conflicts

(Scheffer, 1992). The purpose of this intervention is

certainly to end the conflict, not to help among those

who conflict. The form of concern is certainly not

based on religious equality but the form of

humanity. However, in the context of Muslim

societies, they are still focused on helping fellow

Muslims in cases of conflict or war (except in

responding to natural disasters).

For the humanitarian crises in Syria, Muslim in

Indonesia respond that is not only to call for

donation but also calls for jihad. There were several

factors behind the call for jihad that also appear to

respond to the crisis there. A substantial factor is the

futuristic arguments which in the Syrian region will

be a final battle between Muslim and infidel groups.

Therefore, the humanitarian crisis that occurred

there is as a sign of the end of time. Some Muslim

community groups believe that the end of time will

occur in Syria with the establishment of the Islamic

Caliphate for the last time with a symbol of the

black banner. The group is known as the Islamic

State group (Institute for Policy Analysis of

Conflict, 2014).

Another factor is that they call for jihad against

the Shiite Basyar Asad Syrian regime. If it is viewed

from the attacking actors, they consider the Shia to

be heretical in Islam. For example, an alliance was

formed in response to a humanitarian crisis in Syria

called the National Anti-Shia Alliance (ANAS). In

many of their campaigns, they call Shia, not Islam

(Institute for Policy Analysis of Conflict, 2016).

Those who called that the conflict in Syria as a

call for jihad were Sham Organizer and Hilal

Ahmar. Syam Organizer is an institution that was

born in 2013 to respond to the conflict in Syria.

Then, Hilal Ahmar was established in 2008 which

concentrated on the religious, social and

humanitarian fields. In 2014, Hilal Ahmar was

declared a group that had an international terrorist

network by the United Nations. The two groups have

also collaborated to raise funds for the conflict in

Syria by calling for jihad to help him. This picture

below is one of example a call for jihad in

responding the humanitarian crisis in Syriah

organized by Hilal Ahmar.

The Responses of Indonesian Muslims to Humanitarian Crisis in Syria, Yemen, and Myanmar

1739

Calls for donations and jihad can also be found

in responding to the humanitarian crisis in Myanmar

that resulted in displaced Muslims in Rohingya and

became victims of violence by the majority Buddhist

community. The call for jihad here is defined as

resistance or in the next step the call for war to the

infidel in Myanmar. In the infidel sense that is

widely known in Muslim societies, there are two

infidel models namely dzimmi and harbi. Dzimmi is

infidels who live in Muslim areas, and harbi is a type

of infidel who fights Muslims. If one refers to the

harbi type, then the Buddhist groups in Myanmar

who have fought against Muslims are allowed to be

fought for jihad against them (Mahzam & Ansar,

2017).

The Islamist group that has been the strongest

calling for jihad in helping the humanitarian crisis in

Myanmar is the Islamic Defenders Front (FPI). This

group is known as a radical Islamic group which was

born in 1998 after the Suharto authoritarian regime

fell. Initially, the group was formed to stem the flow

of liberalism and communism amid a wave of liberal

democracy after the authoritarian regime fell. On the

journey, this group often raided places of

disobedience such as prostitution places and places

that sell alcoholic beverages. At the same time, this

group also often disbanded discussions containing

understandings of liberalism or communism. In the

Jakarta gubernatorial election in 2017, FPI is the

group that leads to voice jihad against Ahok's

Christian leadership so that bringing Anis Baswedan

who is Muslim can win the Jakarta gubernatorial

election.

In the case of the humanitarian crisis in

Myanmar, on 6 October 2017, the FPI led a protest

in front of the Myanmar embassy to Jakarta. The FPI

also opened registration for Indonesian Muslims to

go to jihad to Myanmar against the Buddhist

government there. However, the implementation of

jihad in Myanmar for the next time there was no

news that whether the FPI really sent Indonesian

Muslims to Myanmar or not. Previously in 2013,

FPI had also led a demonstration in front of

Myanmar's embassy office in Jakarta. The picture

below is a call for jihad from FPI in responding to

the humanitarian crisis in Myanmar.

At the same time in responding the humanitarian

crisis in Myanmar, terrorist groups then enter the

Myanmar embassy in Jakarta as a target of their

violent jihad (Nailufar, 2017). During the

humanitarian crisis in Rohingya, a series of protests

from Muslim community groups in Indonesia were

massive. They are calling for jihad to help the

Muslim community there (Kami, 2017).

The word jihad is used in responding to the

conflict in Syria and Myanmar as a strategy. As the

Great Indonesian Language Dictionary (KBBI) says

that strategy is the science and art of using all the

resources of nations to carry out certain policies in

war and peace; or science and art lead armies to

confront enemies in war, in favorable conditions; or

a careful plan for activities to achieve specific goals;

and or a good place according to war tactics.

In the strategic study as studied by international

relations students, strategy according to

Carl von

Clausewitz, “is the use of engagements for the

object of war”; Or according to Von Moltke,

“strategy is the practical adaptation of the means

placed at a general’s disposal to the attainment of the

object in war”; Or according to Liddel Hart,

“strategy is the art of distributing and applying

military means to fulfill the ends of policy”; or

according to Gregory D Foster, “strategy is

ultimately about effectively exercising power”; Or

according to J.C. Wylie, “strategy is a plan of action

designed in order to achieve some end or a purpose

together with a system of measures for its

accomplishment”; Or according to W. Murray and

M. Grimslay, “strategy is a process, a constant

adaptation to the shifting condition and

circumstances in a world where chance, uncertainty,

and ambiguity dominate”; and or according to

Robert Osgood, “strategy must now be understood

as nothing less than the overall plan for utilizing the

capacity for armed coercion—in conjunction with

economic, diplomatic, and psychological

instruments of power—to support foreign policy

most effectively by overt, covert, and tacit means.”

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When the word jihad is used as a strategy, this

strategy seems to work. Therefore when a donation

call to help a humanitarian crisis in Syria and

Myanmar is combined by using the word jihad, the

response of the Muslim community in Indonesia is

more interested in the call than just a call for

donation.

The word jihad has also been used as a strategy

by Al-Qaeda led by Osama bin Laden against the

Americans which resulted in the September 11, 2001

attacks on America and other attacks in many

countries concerning American interests, including

the Bali Bombing on 12 October 2002. Osama

issued a jihad fatwa against the American

government and its allies in 1996 were completed in

1998. The title of fatwa is more or less named

“Declaration of War against Americans Occupying

the Land of the Two Holy Places” for a fatwa in

1996 and in 1998 expanded its reach because

America had colonized Muslim countries in world.

This fatwa became a problem for America when the

climax of Osama and Al-Qaeda staged a hijacking of

a plane crashed into a twin building in New York,

America on September 11, 2001 which killed

thousands of Americans. In the case of Indonesia,

the fatwa of Jihad was brought by Jamaah Islamiyah

networks where they met Osama in Afghanistan

when getting military training there.

The word Jihad issued by Osama is interpreted as

a holy war among Muslims and its enemies. In the

beliefs of Muslims when engaged in holy war, this is

like an option of life or death. Life means winning

Islam in this war and the deaths of Muslims are

promised in the beauty of heaven as suicide bombers

on behalf against the enemies of Islam.

And it seems, the word Jihad used in the call to

help the humanitarian crisis in Syria and Myanmar

as a step to interpret the holy war for Muslims

because the humanitarian crisis there is caused by

the Shia regime which in their view is misguided

and the Buddhist regime of Myanmar which in their

view as infidels categorized enemy of Islam.

However not all humanitarian crises were

responded to as a call for jihad, this is different from

their response to the humanitarian crisis in Yemen.

The crisis there is responded very little to the call for

donations and hardly to the call for jihad. Muslim

community groups, who voice jihad in responding to

humanitarian crises in Syria and Myanmar, do not

voice jihad for a humanitarian crisis in Yemen. Even

if it is seen from the number of victims, the

humanitarian crisis in Yemen is not small. In Syria

one of the factors of the call for jihad is driven by

resistance to the Shiite and heretical Basyar regime,

meanwhile, in Yemen, the victims of the

humanitarian crisis are believed to be a Shiite and

perverted group. Therefore the response of jihad

does not come out in Yemen because it could be that

the victims are misguided people since war is

believed to be a prevention of evil.

3 ACTOR EFFECT IN

RESPONDING TO

HUMANITARIAN CRISIS

The different response from Muslims in Indonesia in

seeing the humanitarian crisis in Syria, Myanmar,

and Yemen can be seen from the actors. First are

actors who voiced calls for donation and humanity,

donations and jihad. These actors are important to be

addressed in seeing the difference in their attitudes.

In the representative theory proposed by Stuart Hall,

differences in understanding to respond something

depend on the knowledge and insight of the readers.

If they have the same knowledge and insight, it is

very likely they will have the same attitude. The

point of importance is in the concept (mind) and sign

(language). Therefore, differences occur in the

concept of each actor only.

The actor in question is not a state actor or

furthermore they are non-state actors in the form of

Muslim communities in Indonesia. Indonesia's

attitude as a state actor in responding to the

humanitarian crisis in Syria, Myanmar and Yemen

only conducts diplomatic relations, especially for

Myanmar. While the issue of humanitarian crises in

Yemen and Syria, Indonesia seems to have no

interest as it does not enter the coalition of countries

involved in the conflict there, such as a coalition led

by America against extremist groups in Syria and a

coalition led by Saudi Arabia in Yemen. For

Myanmar itself, Indonesia as a country is hindered

by the principle of non-intervention of fellow

members of the Association of Southeast Asian

Nations (ASEAN). But the interactions that occur

between non state actors and state actors sometimes

influence each other. Indonesia as a country does not

respond with jihad calls in responding to

humanitarian crises in the three regions. Indonesia

certainly has a certain mechanism as a consequence

of members of the United Nations internationally

and ASEAN as a member of the country at the

regional level.

The call for jihad in responding to the

humanitarian crisis in Syria, Yemen, and Myanmar

was not found in moderate groups such as Nahdlatul

The Responses of Indonesian Muslims to Humanitarian Crisis in Syria, Yemen, and Myanmar

1741

Ulama (NU) and Muhammadiyah. Both groups only

voiced calls for donations and in the name of

humanity. These two groups are not involved in

several demonstrations calling for jihad for

humanitarian crises in Syria and Myanmar.

LAZISNU only issued a call for donation assistance

to Yemen about famine due to war.

NU is a non-state group based on religion in

Indonesia. This organization was born on January

31, 1926. It was long before Indonesia became

independent on August 17, 1945. This organization

was engaged in religious, educational, social and

economic fields. But in its implementation, this

organization is more focused on the field of religious

education where pesantren (Islamic boarding school)

is the basis of its education. While Muhammadiyah

is also a non-state group that was born in 1912 and

long before Indonesia's independence and NU's

birth.

These two groups are often referred to as groups

that represent Islam in Indonesia. NU is

representative of traditional Islamic style and

Muhammadiyah from modern Islam. Both have a

moderate style. And both were also involved in

Indonesia's independence efforts with a commitment

that the Indonesian state was not based on a

particular religion but based on the agreement

adopted under the Pancasila ideology in which the

country accommodates differences in religion,

ethnicity and language. Often when there are other

Islamic groups who try to disrupt national

commitment under Pancasila, they are dealing with

these two Islamic organizations.

The response of NU and Muhamadiyah to the

humanitarian crisis was represented by an

organization called LAZISNU for NU and

LAZISMU for Muhammadiyah. LAZISNU was

established in 2004 whose main task was to

accommodate the infaq and zakat (charity) money

from Muslims to be channeled to those in need. As

in its purpose, LAZISNU was formed for

community empowerment programs to overcome the

problems of poverty, unemployment, and lack of

access to adequate education. But on another

occasion, this institution also channeled funds for

humanitarian crises in Muslim countries such as

Syria, Yemen and Myanmar.

Then, LAZISMU was established in 2002. This

is no different from LAZISNU where this institution

also tries to collect infaq funds and charity from

Muslims to be used for the needs of Muslims. In the

background of its establishment, Muhammadiyah

considered that the facts in Indonesia were covered

by widespread poverty, ignorance and a very low

human development index. All of them result and at

the same time are caused by a weak social justice

system. LAZISMU is here to try to solve this

problem. But on another occasion, this institution

also channeled funds to help humanitarian crises in

Muslim countries.

Meanwhile, Muhammadiyah through LAZISMU

did not specifically call for donations to the

humanitarian crisis in Yemen. However, the

assistance also collected by Muhamadiyah and other

Islamic groups such as ACT was channeled to Sudan

and Yemen at the same time. There is no emergence

of the call for jihad in these two groups. There may

already be a shift in the meaning of jihad. According

to NU and Muhammadiyah, Jihad is likely no longer

interpreted as an armed war or war against infidels

but in the context of other struggles. From here, two

moderate groups of Islam in Indonesia can be more

accentuating the human side of the war, whomever

the actors are involved. As the old proverb said that

the war is if he wins to ash and loses to charcoal.

Hence, the proverb describes all experiences of

suffering in war or armed conflict.

Then the actors who voiced jihad, besides, to call

for donations were not affiliated with NU and

Muhamadiyah. Some Muslim community groups

who voice jihad for humanitarian crises in Syria and

Myanmar include Syam Organizer and Hilal Ahmar.

This call for jihad was carried out in the form of

discussions about jihad in Syria as well as calling for

donations to help the humanitarian crisis in Syria.

The emergence of the call for jihad from them could

be the meaning of jihad refers to armed jihad or

jihad against infidels, or amar makruf nahi munkar

(against evils to groups called heretics such as

Shias).

Finally, these two different responses based on

the representative of Hall lie in the concept (mind)

between each Islamic group. From there it can be

said that these differences can be influenced by

differences in accepting the concept of Islamic

teachings from each group. Those who do not use

the term of jihad for their donations do not use the

concept of heresy and disbelief in seeing actors in

the humanitarian crisis. From here NU and

Muhamadiyah, including the ACT, did not use this

concept except in the name of humanity. While

groups that use jihad, especially war jihad in the

concept of the mind, they use the concept of heresy

and infidel that must be fought.

Differences like this can also determine the

differences among Islamic groups in Indonesia

namely between the term moderate groups and

radical groups, and even terrorists. From this case,

ICRI 2018 - International Conference Recent Innovation

1742

NU and Muhammadiyah as non-state actors have

proven that they have a moderate view than other

Islamic groups, one of which is FPI.

4 CONCLUSIONS

Humanitarian crises in Syria, Yemen and Myanmar

get serious attention from Islamic groups in

Indonesia. Not only that, they also responded

differently in helping them. The call for donations

and jihad became very interesting in responding to

the humanitarian crisis. The two largest Islamic

groups in Indonesia: NU and Muhammadiyah do not

use jihad as a strategy to attract the attention of

Muslims in Indonesia. While other Islamic groups

such as Syam Organizer, Hilal Ahmar, and FPI

responded to the humanitarian crisis with calls for

jihad in addition to donations.

The different response from Muslim groups in

Indonesia to the humanitarian crisis in Syria,

Yemen, and Myanmar is due to the different

concepts of thinking. The call for jihad arises in a

humanitarian crisis in Syria and Myanmar because

the perpetrators of the conflict are considered as

heretical groups in Islam as in the case of Syria and

infidels as in the case of Buddhism in Myanmar. The

word jihad is likely the right word seems to respond

to that because in the heretical concept they agreed

to fight in the name of violent jihad to suppress the

heretical group. Then the word of jihad for the

humanitarian crisis in Myanmar is to fight the kind

of harbi who have been fighting Muslims in

Rohingya. Meanwhile, the call for jihad did not

occur in NU and Muhammadiyah because the

concept of thinking on the actors did not use the

concept of heresy or infidelity.

From this explanation, the word jihad is used as a

strategy in responding to the humanitarian crisis in

Syria, Yeman and Myanmar is quite effective in

attracting the attention of Muslims in Indonesia in

raising funds. Earlier, the word jihad had also been

used as a strategy by Al-Qaeda to fight against

America so as to produce terror attacks in many

countries on American interests. From this writing,

the word jihad should also be used in the future for

more positive interests that can be used by the

Muslim community in the future.

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