Family Homicide Bombing in Contemporary Indonesia: The Use and

Abuse of the Qur’an as Reflected in Media Coverage

Kusmana

School of Graduate Program of Islamic Studies, UIN Syarif Hidayatullah, Jakarta, Indonesia

Keywords: Family, Terrorism, homicide, the Qur’an, and Media.

Abstract: This paper discusses the ironic practice documented in the media (internet) about the fact that Islam (the

Qur’an and Hadith) evidently forbids suicide, yet some Muslims from time to time end their lives for various

reasons. The recent suicide was even surprising because it was done by Muslim families themselves. The QS

4: 29-30 informs clearly that God forbids suicide and anyone does it will be sent to the Hell. Some Hadiths

narrated by Bukhary and Muslim inform that God will punish anyone who ends his or her life. The phenomena

become more interesting to discuss since element of societies recently abused religion to do so by utilizing it

to end other lives. The suicide bombing was done by a family, the concept of the smallest institution in

societies in which every social force idealizes it as the place where reproduction is legitimately carried out,

fundamental values such as honesty, bravery, justice, and equity are nurtured, and love is planted. Using a

descriptive-analysis, this study identifies how this irony of the discourse and practice of suicide as represented

in the media can be explained, what it does represent in terms of being Muslims in modern era. The study

finds that the discussed media use different perspectives in documenting the phenomena of family homicide

bombing recently occurred in Indonesia, and resulted in different viewpoints. However they have similar

insight when it comes to the condemnation of terrorism, and to the need of reinterpreting religious texts and

re-evaluating how to educate family nowadays.

1 INTRODUCTION

If we read news in media (printed or virtually) on

May 13-14, 2018, and days of May 2018 after that,

we were shocked to hear information about the blast

done by unpreceded agency, i.e. one whole family.

Family suddenly becomes vulnerable social

institution because of its new dangerous potential that

can be exploited. The family of Dita Oepriarto

appeared to be a showcase of this worrying social

phenomenon.

The blast done by the Dita family, and

two other blasts were done by families. The blast also

took place at Rusunawa Wonocolo (Apartment and

Store), Sidoarjo, and at Malpolrestabes (Local Police

Office), Surabaya. Moreover, though not done by the

whole members of a family, studies informs that 298

out of 1214 members of terrorists have relatives or

familial relationship. (Trisno S. Sutanto, Kompas,

May 19, 2018, 7).

By the emergence of this case, we are awakened

that the family is no longer a safe place for us to

nurture all good values and life system. The fact that

the Dita family are Muslims is another important

point to be taken into consideration. Why were these

strong messages of the religious sources not able to

prevent them in so doing? How did they manage in

this distorted meaning of the message of the religious

sources into an act of violence? What factors that

influenced them to do so? How this horrible event

covered in media? And there are many questions that

we can pose to understand this discourse.

Since the family is traditionally seen as the vital

principle of functions and values of the society and

contemporarily perceived by some as having danger

of terrorism as well, media takes serious

consideration to cover this perilous discourse.

Nevertheless, in covering the discourse and practice

of religion and violence in relation to the family

media often give an unbalanced and inaccurate

picture. (Reid Hutchins, Vol. 9, No. 11 [November

2017], 7)

Therefore the media is also a theme of

interesting discussion. Using a descriptive- analysis,

this study identifies how this irony of the discourse

and practice of suicide and family as represented in

the media can be explained, what does it represent in

terms of being Muslims in modern Indonesia. To

begin with, the paper discusses method, and the

concept of suicide, istishhadi, and inhimas

1928

Kusmana, .

Family Homicide Bombing in Contemporary Indonesia: The Use and Abuse of the Qur’an as Reﬂected in Media Coverage.

DOI: 10.5220/0009937419281935

In Proceedings of the 1st International Conference on Recent Innovations (ICRI 2018), pages 1928-1935

ISBN: 978-989-758-458-9

(martyrdom) and family. It then presents the collected

data of study and discusses them with existing

discourse.

2 REVIEW OF LITERATURE

AND BASIC THEORY

2.1 Literature Review

The emergence of suicide bombing or homicide

bombing has attracted many scholars to study further.

Accordingly a number of publication books, research

reports and articles appeared in circulation. For

example, Talal Asad (2007) questions the accusation

of some over a number of terror and at the same time

condemn the banality and horror of suicide bombing.

He tries to clarifies this delicate issue by explaining

the nature of suicide bombing as the strategy of

movement.

Robert J. Brym and Bader Araj (2006)

adds the explanation of why one did a suicide

bombing. While many scientists found this act of

terror mainly as a strategy to threaten enemy, both

find that suicide bombing has been used in the case of

Intifada movement for both strategy and retaliation

over Israelis who have been attacking and making

their life in miseries.

Scott Atran (2003) published

his research on the genesis of terrorism taking Middle

East Countries as the site of the study. He finds that

poverty and ignorance as the required qualities that

make one easily do a prostrate act of terror.

Inspired

by Israel who learned how to understand terrorism,

Bruce Hoffan (2003) invites readers also to learn how

“to recognize and disrupt the step on the path to

suicide attacks.”

The emergence of family suicide or homicide

bombing surprises many including scholars to find

out what does it mean in the midst of the increased

awareness of respecting life, and why some families

do that, and how those acts are dealt. Yet, studies on

this issue are still scarce. This paper is an initial and

small effort of these needed many studies to be held.

2.2 Basic Theory

The term Muslim family refers to a certain social

structure in which relations and mutual role

expectations are prescribed by religion, strengthened

by law, and sustained by society. (Hammudah Abdal-

Ati and Hamidah Abdal-Ati, 1974, 38) Islam

underlines a number of basic guidelines to nurture the

inclusive nature of the family, respecting each

individual member of it as well as expecting them to

maintain kindness and moderation (QS. 2: 177-182,

225-237; 4: 176; 17: 23-26; 49: 10). (39) (Hammudah

and Hamidah, 1974, 39-40) In short, Islam

emphasizes that Muslim family is

“…the base of individual identity, the

strongest safeguard of sexual morality, and

the most natural of bonds. Human societies

have experienced different ways of sexual

gratification, of kinship inclusion and

exclusion, and of individual identity. But

Islam, as a divine religion, approves only of

those that are both natural and wholesome.

And nothing seems more so than a family

system based on the natural blood ties and/

or marital commitments and reinforced by a

community of believers.” (Hammudah and

Hamidah, 1974, 40)

The term suicide may indicate an act of self-inflected

starvation or hanger such as what happened in Ireland

in 1980s, or suicide by fire or self-immolation such

done by Buddist monk in Saigon in the war in

Vietnam (James M Poland, Vol. 27, No. 2, 2003, 103-

4) Suicide is done for various reasons either because

of deprivation (Robert J. Brym and Bader Araj, Vol.

84, No. 4 9, Jun., 2006, 1971) or of political reasons,

(Poland, Vol. 27, No. 2, 2003, 103-4), or culture

(Brym and Araj, Vol. 84, No. 4 9, Jun., 2006, 1972),

or strategic choice. (Brym and Araj, Vol. 84, No. 4 9,

Jun., 2006, 1972-3) Normatively, the QS 4: 29-30

informs obviously that God prohibits ending one’s

life and threats anyone who does it by sending

him/her to the Hell. Bukhary and Muslim narrated

Hadiths which inform that God will penalize anyone

who does suicide. Agreed with the critical view of

Murad M Khan, Robert Goldney, and Riaz Hassan, I

prefer to use the term homicide bombing rather than

the term suicide bombing. It is because the act of

suicide entails the feeling of frustration, and

unbearable psychic pain which make one does not

have any other option except to end her or his life as

explained above. (Murad M Khan, Robert Goldney,

and Riaz Hassan, Vol. 38, No. 3, 2010, 482)

The term istishhadi and inghimas refer to similar

meaning , “martyrdom.” (Muhammad Haniff Hassan,

Vol. 9, No. 7, July 2017) the term inghimas constitute

“an act of self-immersion into enemy ranks” or

attacking the enemy in such a manner where the

likelihood of survival is low. This is done with three

primary motivations: (a) to inflict maximum losses on

the enemy; (b) to motivate Muslim fighters to fight

and (c) to attain martyrdom.” (Hassan, Vol. 9, No. 7,

July 2017) Muslim clerics infers to the Qur’an on

Family Homicide Bombing in Contemporary Indonesia: The Use and Abuse of the Qur’an as Reﬂected in Media Coverage

1929

several verses such as QS. 2: 207, QS. 4: 74 [human

total service to God]. The direct reference on

inghimas can be found in Hadiths. Muslim narrated a

s tory of human shield to protect the Prophet

Muhammad in Uhud war; al-Shafi’i told a story of an

Anshor (a resident of Madinah who welcome and

helped the Prophet and his Companions to reside at

Madinah) got himself killed by the enemy in order to

protect other Companions. One Companion named

‘Amr bin Umayyah saved from killing and reported

the event. These religious sources have been abused

by contemporary muslim radicals to legitimatize their

actions. (Hassan, Vol. 9, No. 7, July 2017) In the past,

Muslims did it for the reason of self-defense, but now

they abuse them for tactical radical political

movement.

2.2.1 Methods

The study focuses on discourse as social practice in

which news narrated in the newspapers were seen as

representation of the certain meanings of values or

systems on Muslim Indonesia about the discussed

subject. The data used in this study is confined to the

event of suicide bombing happened on May 13-14,

2018 in Surabaya and Sidoarjo reported mainly by

Kompas, and Republika in the same month of the

blast itself. Kompas is well known newspaper in

Indonesia established since 1965 and receives the

highest rating in the country. Kompas adopts a careful

and adaptable policy towards the state policy and

majority’s tendencies by keeping its reports in

balance and avoiding news that sparked disunity and

disharmony (Anett Keller, 2009, 45-6). Republika is

a leading Islamic newspaper in the country, which

more than 100 000 circulations each day. Though the

newspaper adopts Islam as its identity, it applies a

moderate policy in reporting its news. (Keller, 2009,

82-100) In a sense these sources represent moderate

coverage of the reported discourse. Other virtual

sources are also consulted as long as they are relevant

to the discussion.

The schemes of this study are: 1. Reading related

documents such books, articles, and news; 2.

Formulating basic assumption, and research problem;

3. Determining main data and selecting method of

data collection; 4. Choosing method of data analysis;

5. Evaluating the collected data and analysing them;

6. Presenting findings and discussing them with other

scholars’ findings; 7. Answering the research

problem, and recommending it for further studies and

for practical purposes.

3 RESULT AND DISCUSSION

3.1 Kompas Narration

As usual, being known media for its careful coverage,

Kompas reported the blast of suicide bombing in

Surabaya in balance style not to accuse adherent of

any religion, featuring the view or report of state

authority, religious clerics, scholars, and people in

general. It documented this blast as a condemned

social event. The word “the Qur’an” once was used

but in the context of reporting a vendor who

interacted with the family of suicide bombing a day

before the blast.

Kompas highlighted the comment and order of the

President of Republic of Indonesia Joko Widodo

which asserted that this terror cannot be tolerated, and

asked Police Department to take any measure to

tackle down terrorism in this country.

The vice

President who is also the head of Indonesian Council

of Mosque, Yusuf Kala, allegorically using religious

language in criticizing the suicide bombers by saying

“not that easy to enter the Paradise.” He was afraid

that bombers actually would not enter it. Instead, they

would enter the Hell. This comment was given at

Century Atlet Hotel, Jakarta on May 15, 2018.

On another coverage Kompas documented the

police’s work on the case, reporting that the doers of

the blast not only involved conventional actors (men),

but also new ones, mother/woman and children. In

another reports it also informs that the police has

caught about 23 accused terrorists of the Surabaya

blast.

the Police also reported that the tree blasts

killed 10 peoples and injured 41 peoples.

A little

daughter AAP (7) who was brought by their parent

Tri Ernawati (mother), Tri Murtono (father), to do

suicide bombing at local police office in Surabaya,

was reported to be under the state custody.

In another report, Kompas documented Michael

Hangga Wismabrata’s writing. He explained why

someone could get involved in terrorism. Quoting

Harvey Whitehouse’s theory, Wismabrata explains

that the desire to unify oneself into the intended group

played important role to make someone is willingly

ready to die for the sake of the group or of certain

religious belief. This faith is stronger than the faith of

doing suicide bombing for the sake of collective

identity, due to the strong feeling of brotherhood in

the group. He also proposes alternative solution on

how to handle terrorists effectively by knowing what

or who they stand for, and why they are doing it. He

explains that

“Deradicalization will succeed if it is

able to eliminate the feelings of siblings within

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the militant group, and it will be very helpful

in the process of mentoring. The role of

parents and families, as well as other

environments such as schools, jobs, and

religious leaders, will help them emerge with

new life motivations. ‘Only by understanding

the emergence of commitment within the

group can we gain trust and cooperation, while

limiting the possibility of inter-group

conflict.’"

On May 14, 2018, Kompas presented an analytical

report, focusing on the role of woman in the act of

terror. The report argues that the Surabaya bombing

phenomenon sends strong message of the women's

involvement in radical movements. It identifies that

woman exploits certain understanding of the teaching

of religion, i.e. jihad in a certain way; women not only

have a dream to smell heaven through their husbands,

but they also have their own roles by involving

themselves and by manipulating their children in this

false belief.

In another report, Kompas highlighted

this point by quoting the opinion of Said Nassir,

former member of Jama’ah Islamiyyah. He explained

that some members of terrorists whose husband died

as martyr in the suicide bombing received stigma and

harassment from societies. So, instead of receiving

more miseries, it is better to joint their husband and

father of their children in the heaven. It concluded the

report by presenting the view of Chairman of the

Indonesian Child Protection Commission (KPAI)

Susanto who criticized the involvement of children in

acts of terrorism as “not humane...”

3.2 Republika Narration

As an Islamic newspaper, Republika reported the

news of suicide bombings in Surabaya that occurred

on May 13-14, 2018, by maintaining that Islam is not

the religion of terror but the religion that loves peace.

At the same time, Republika is also like other

newspaper agencies in which it tried to pay attention

to the interests of the nation and the integrity of the

nation. All of these were done by way of reporting the

views of heads of state, police, Majelis Ulama

Indonesia/MUI (Indonesian Council of Ulama),

Organization of Islamic Cooperation (OIC) and

Muslim clerics/ Muslim thinkers.

Republika made a headline taken from the quote of

the President of Indonesian Republic, “Jokowi: Aksi

Teror tidak terkait agama apapun!” (Jokowi: Terror

Action is not related to any religion!). It retained his

view saying that “suicide bombing is really cruel and

barbaric, especially involving children.”

Republika

also reported a fairly rapid response from the

Indonesian Police. It was reported that the police

arrested forty one suspected suicide bombers that

occurred in the city of Surabaya and Sidoarjo. Four of

them died at the scene. It is reported that the police

did this in order to provide a sense of security to the

community. Genderal Tito K explains that these

blasts give us two lessons: terrorism can be happened

to any city including to Surabaya, and terrorism has

now involved families, including mothers and

children.

MUI, represented by head of Dakwah, KH. Chalil

Nafis was also asked by Republika. He asserted, that

the Qur'an does not teach evil deeds as mentioned in

QS. 2: 195. "Islam forbids doing something self-

destructive, especially while endangering and even

killing others." It is therefore he condemned the

suicide bombing that occurred in Surabaya. He hoped

that the state investigate the incident, and prevent the

occurrence of terror acts in the future. He expects that

MUI can take part in increasing people's awareness of

terrorist and destructive acts.

Republika also retained the opinion of Secretary

General of the Organization of Islamic Cooperation

(OIC), Yousef Al-Othaimeen. He strongly condemns

the terror occurred on May 13-14 in Surabaya, and it

tarnished the name of Islam. He also expected that

this was not related with any religion, any citizenship

and any race. It is a crime against humanity and he

deeply expressed his condolences to Indonesia, and

expected that Indonesia can soon recover. At the same

report, Republika also presented Minister of

Religious Affairs of the Republic of Indonesia’s call,

Lukman Hakim Saifuddin. He invited religious

figures and community leaders in response to the

three bomb explosions in Surabaya, to “pray that

terrorists can return to their humanitarian identity and

avoid any form of criminal action that is a crime

against humanity."

Quoting the view of Sofyan Tsauri, a terrorism

observer and former terrorist and former member of

Brimob, “Nak, mau nggak kamu ikut Abi dan Umi ke

surga? Nggak sakit kok” (Son, would not you follow

father and mother to Heaven? It would not hurt),

Syafi’i Ma’arif in his essay condemned the action,

and remained us that “the phenomenon of the future

threats of Indonesian children by the suicide bombing

practice should awaken us all that religion in the

hands of terrorists has been used as a tool to make

fasâd (disaster and destruction) on earth, something

that is repeatedly condemned by the Qur'an.”

Family Homicide Bombing in Contemporary Indonesia: The Use and Abuse of the Qur’an as Reﬂected in Media Coverage

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3.3 Other Narration

Four other reports -by Hannah Beech, Muktita

Suhartono and Rukmini Callimachi, Joe Cochrane,

and Sidney Jones- are also consulted in order to add

other dimensions about the issue. Similar with the

coverage of Kompas and Republika, these four

reports also condemned the recent suicide attacks in

Indonesia, with one additional information on the

institution which claimed responsibility for the terror,

and an analysis from senior researcher on terrorism

and radicalism, Sidney Jones.

Beech wrote a report based on what she could

identify from the site right away after the blast. She

identified about what really happened and who were

really the bombers, and why they did that? She found

that everything looked quite normal, and realized

“that we would never know the truth”.

Saying that

she seemed being careful in order not to miss-judge

the event. Suhartono and Callimachi added other

reports, detecting the Islamic State’s (IS) claim of

responsibility for suicide bombing in Surabaya. In IS

terminology that suicide bombing called as a

martyrdom operation, and it has three modes of

attack: a car bomb, a suicide vest and a motorcycle-

borne bomb.

Joe Cochrane named this suicide

attack as “a new and shocking development” in

Indonesia” as woman and kids participated in this

kind of terror.

Jones, director of the Institute for Policy Analysis of

Conflict in Jakarta, Indonesia, made an analysis

which was published in https://www.npr.org, ten days

after the blast. As indicated in the chapter of her

essay, “Family Suicide Attacks: Indonesia Must

Deradicalize Mothers And Kids Too” Jones urges that

Indonesia is expected to pay attention more seriously

on the effort to deradicalize woman and kid. The

recent suicide attacks are strong signal that the radical

movement is there in the country and connected to

international terrorism network. This is corroborated

by systematic evidence, both in the form of network

relationships as with the Islamic State (IS) and in the

form of real action in the field.

In another part, Jones believes that the involvement

of families -particularly mother/woman and children-

won’t be “the new normal” because the terrorist

families are also the same with the rest of families for

their care for them, and most of them won’t readily

get involved in suicide attack in Indonesia.” She

understood from social workers who have talked to

the children who were survived from the bombing

that one of the older sons did not want to participate

in, and the neighbors witnessed crying hysterically.

However she suggested that Indonesia to improve its

effort to deradicalize families. The process of

religious radicalization in Indonesia is still worrying

because of the false belief over the accused enemies

who have been committing real and threatening

injustice and destruction to Muslims. The current

surge in Surabaya shows the process of radicalization

taking place at two levels: pragmatic and theological.

Many in Indonesia ponder the police as corruptive

and abusive, yet the institution has a lot of offices in

the country. The other, a number of Muslims still

have a theological perspective that the Christianity is

the enemy of Islam in which some of its adherents feel

compelled to make a move before they really destroy

Muslims.

What she mentioned as the extremist

ideology, “Christians and Jews are the enemies of

Islam and will seek to destroy it,” was actually found

in QS. 2: 120. Nowadays, many abuse the verse for

political purposes due to its clear literal wording of

the verse. The verse itself is about a reminder for the

Prophet Muhammad and now for Muslims to

abandon the effort to make them happy and like you.

Instead, approach ourselves to ask God's pleasure

after we have done a proper effort.

Finally, she suggests that the government of

Indonesia make a more serious effort to deradicalize

terrorists’ radical understanding of their religion not

only limited to their husbands who are in jail, but

more importantly to whole family members in

particular mothers. Mothers in a peculiar situation can

be turned out as hate-builders. By this more thorough

approach, it is expected that they would disengage

from act of violence. The government is strongly

expected to take lesson learned from the Surabaya

blast by reevaluating the existing deradicalization

program in order to make a more effective program

that can immunize the whole family members from

radical and terrorist thinking.

Considering the recent media reports of family-

affected suicide bombings in the city of Surabaya and

Sidoarjo, some findings are interesting to discuss.

First, the use of religion (al-Qur'an and Hadith) in the

act of terror, Kompas, and especially Republika avoid

the association of the incidence of terror acts with

religion. Kompas and Republika reported a number

of government opinions to thinkers to affirm religious

discontent with acts of terror in two cities in East Java

in May13-14, 2018. Normatively, Islam condemns

suicide as a foremost immorality with perpetrators

left without entry to heaven as indicated in the Qur’an

mentioned above. (M Khan, Goldney, and Hassan,

Vol. 38, No. 3, 2010, 482; Brym, Vol. 6, No. 4, [Fall

2007], pp. 40-45) Reid Hutchins further explains that

religion (al-Qur'an and Hadith) has been abused for

political purposes, as did the Islamic State. (Reid

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Hutchins, Vol. 9, No. 11 [November 2017], 7) The

tactics of terror have been widely used in various

countries in the last 20 years. Moreover, concerns

among some that there is a new pattern of homicide

bombings is reasonable because there seems to be a

worrying developments in conservatism among

young Indonesians, as indicated by a research done

CSRC-PPIM UIN Jakarta carried out during

September 2017-January 2018. (Chaidir S. Bamualim

et.al., 2018, h. 2)

Secondly, the coverage of women and children's

involvement in the Indonesian bombing attacks

which happened recently has been alarming.

Although it is only the first occurrence, but the

precedent has occurred on December 16, 2016, a

failed bomb attempt by Dian Yulia Novi. The author

agrees with Sidney Jones's analysis that assures the

reader that women and children will not actually be

involved so far if their beliefs and understanding are

not manipulated by the process of radicalization. This

is supported by the fact that women in Indonesia have

been so far exposed to modernization and education

even to a high degree. This is reinforced by a much

more open Indonesian culture. While in some other

Islamic countries like Pakistan the situation is

somewhat less favorable because it is still

conservative where women are very vulnerable to

being manipulated and radicalized. (Sana Noor, Vol.

3, No. 11 [November 2011], pp. 1-3)

Finally, thirdly, media coverage of attempts to reduce

or even eliminate acts of suicide is desperately needed

to be followed up. This is to ensure the

deradicalization process runs properly. However,

more thorough and comprehensive efforts need to be

made by all parties and in particular the state, since

the state is the most social agency that has the ability

to make changes. The process of deradicalization

must start from education, meaning that there is a

need to review the curriculum, especially in

elementary to senior secondary education. No less

important is the improvement of religious education

curriculum to be more open and tolerant again.

Socially, family institutions also need attention.

Majlis Taklim, Islamic studies and counseling

conducted by the state apparatus are also required to

take an important role in efforts to deradicalize

religious merit. In short, all parties need to encourage

this effort so that events in Surabaya and Sidoarjo will

not happen again in the future.

4 CONCLUSIONS

The emergence of family homicide in Indonesia is

alarming, as this kind of terror endangers the most

fundamental institution of society where every

member of family is nurtured and nurtures expected

good qualities needed for life. The virtual world -

internet- where information about these phenomena

retained becomes one of the sites where everybody

can access; this kind of media provides various needs

of information of its readers, and at the same time, it

becomes the place for everyone to send what would

one like express or to read what would one like to

know. This study finds that the Qur’an and other

religious sources have been used and abused to cover

information regarding Muslim family bombing

occurred recently in Indonesia.

The study also finds that the media as reflected in

the discussed media apply various approaches in

retaining the emergence of family homicide bombing

which lately happened in the country, and brought

about in diverse vantage points. However they have

analogous view when it deals with the condemnation

of terrorism, and the need of religious

reinterpretation, and family education reform.

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Sutanto ,Trisno S, Kompas, May 19, 2018, p. 7.

As narrated by Trisno S Sutanto, Madia researcher, the

story goes as follows: “That morning May 13, 2018,

Dita Oepriarto, the father, let his wife Puji Kuswati with

their two daughters Fadilasari and Pamela Rizkita in

front of Gereja Kristen Indonesia/GKI (Indonesian

Christian Church) located at Jl. Diponegoro. Dita then

crushed his car which carried bomb to Gereja

Pantekosta Pusat Surabaya/GPPS (Central Church of

Pantekosta Surabaya), meanwhile his wife and the two

daughters did suicide bombing in the complex of GKI

Diponogoro. At the same time, their two sons, Yusuf

Fadil and Firman Halim ride motorcycle which also

carried bomb towards Gereja Santa Maria Perawan Tak

Bercela. Both tried to passed through the church, but

Aloysius Bayu Rendra Wardhana who was volunteer for

that morning ceremony, menghadang them. The

motorcycle was meledak, but the heroic action of Bayu

save many people who were performing religious

ceremony. Bayu himself got killed leaving his wife and

his two children including the baby who was baptized.

At Sunday morning, the fate made Dito family and

Bayu meet.” Kompas, May 19, 2018, p. 7

Talal Asad. 2007. On Suicide Bombing, New York:

Columbia University Press, p. 1.

Robert J. Brym and Bader Araj, “Suicide Bombing as

Strategy and Interaction: the Case of Intifada,” in Social

Forces, Volume 84, Issue 4, 1 June 2006, pp. 1969-

1986.

Scott Atran. 2003. “Genesis of Suicide Terrorism,” in

Science, 07 March 2003, pp. 1534-1539.

Bruce Hoffman (2003). “The Logic of Suicide Terrorism,”

in The Atlantic Monthly, June 2003, p. 1.

Achmad Faizal, "Cerita Penjual Air Isi Ulang Saat Layani

Keluarga Bom Bunuh

Diri", https://regional.kompas.com/read/2018/05/15/18

084101/cerita-penjual-air-isi-ulang-saat-layani-

keluarga-bom-bunuh-diri. Accessed July 10, 2018

Moh Nadlir. Kompas.com dengan judul "Soal Bom Bunuh

Diri, JK Bilang "Surga Tak Mungkin Diperoleh

Semudah

Itu"", https://nasional.kompas.com/read/2018/05/15/12

061111/soal-bom-bunuh-diri-jk-bilang-surga-tak-

mungkin-diperoleh-semudah-itu. Accessed July 10,

2018

Achmad Faizal, "Pasca-bom Surabaya, 23 Terduga Teroris

Ditangkap, 4 Ditembak

Mati", https://regional.kompas.com/read/2018/05/17/1

5084141/pasca-bom-surabaya-23-terduga-teroris-

ditangkap-4-ditembak-mati. Accessed July 10, 2018

Sakina Rakhma Diah Setiawan, "Perubahan Pola Baru

Terorisme, Anak Disertakan dalam Aksi Bom Bunuh

DIri", https://nasional.kompas.com/read/2018/05/15/11

354801/perubahan-pola-baru-terorisme-anak-

disertakan-dalam-aksi-bom-bunuh-diri. Accessed July

10, 2018

Fabian Januarius Kuwado, "Anak Pelaku Bom Bunuh Diri

Mapolrestabes Surabaya Akan Diurus

Negara", https://nasional.kompas.com/read/2018/05/16

/15370761/anak-pelaku-bom-bunuh-diri-

mapolrestabes-surabaya-akan-diurus-negara. Accessed

July 10, 2018

Michael Hangga Wismabrata, "Mengapa Masih Ada Orang

yang Melakukan Bom Bunuh Diri? Sains

Jelaskan", https://sains.kompas.com/read/2018/03/21/1

90500623/mengapa-masih-ada-orang-yang-melakukan-

bom-bunuh-diri-sains-jelaskan. Accessed July 11, 2018

Gloria Setyvani Putri (ed.), "Menalar Peran Teroris

Perempuan di Balik Bom Bunuh Diri

Surabaya", https://sains.kompas.com/read/2018/05/14/

175700923/menalar-peran-teroris-perempuan-di-balik-

bom-bunuh-diri-surabaya. Accessed July 11, 2018

Sakina Rakhma Diah Setiawan, "Perubahan Pola Baru

Terorisme, Anak Disertakan dalam Aksi Bom Bunuh

DIri", https://nasional.kompas.com/read/2018/05/15/11

354801/perubahan-pola-baru-terorisme-anak-

disertakan-dalam-aksi-bom-bunuh-diri. Accessed July

11, 2018

https://www.republika.co.id/berita/video/berita/18/05/13/p

8o6dl216-jokowi-aksi-teror-tidak-terkait-agama-apa-

pun Accessed July 11, 2018

https://www.republika.co.id/berita/nasional/hukum/18/05/

31/p9lr2c382-polri-menangkap-41-terduga-teroris-

bom-surabaya Accessed July 11, 2018

https://www.republika.co.id/berita/dunia-islam/islam-

nusantara/18/05/13/p8nfqh414-mui-alquran-tak-

ajarkan-melakukan-bom-bunuh-diri Accessed July 11,

2018

https://www.republika.co.id/berita/internasional/asia/18/05

/14/p8p0o0383-oki-mengutuk-keras-bom-bunuh-diri-

di-surabaya Accessed July 11, 2018

https://www.republika.co.id/berita/kolom/resonansi/18/05/

21/p938hc440-anak-indonesia-terancam-bom-bunuh-

diri Accessed July 11, 2018

Hannah Beech,

https://www.nytimes.com/2018/05/27/insider/indonesia

n-family-suicide-bombers.html Accessed July 13, 2018

Muktita Suhartono and Rukmini Callimachi, New York

Times, May 13, 2018

https://www.nytimes.com/2018/05/13/world/asia/indon

esia-church-suicide-

ICRI 2018 - International Conference Recent Innovation

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bomber.html?action=click&module=RelatedLinks&pgt

ype=Article Accessed July 13, 2018

https://www.nytimes.com/2018/05/14/world/asia/indonesi

a-church-bombings-families-isis-

suicide.html?action=click&module=RelatedLinks&pgt

ype=Article Accessed July 13, 2018

Sidney John,

https://www.npr.org/sections/parallels/2018/05/24/613

383263/family-suicide-attacks-indonesia-must-

deradicalize-mothers-and-kids-too Accessed July 13,

2018

Sidney John,

https://www.npr.org/sections/parallels/2018/05/24/613

383263/family-suicide-attacks-indonesia-must-

deradicalize-mothers-and-kids-too Accessed July 13,

2018.

Family Homicide Bombing in Contemporary Indonesia: The Use and Abuse of the Qur’an as Reﬂected in Media Coverage

1935