Introduction

In the context of every national election that takes place in Indonesia, the participation of religious leaders – whether they are esteemed scholars or revered Sufi Masters (Murshids) – has been a recurring and notable phenomenon in the realm of practical politics.

Their roles in these political processes stem from deep reservoir of religious authority and influence they command within the Indonesian society. The pervasiveness of their influence extends far beyond the confines of mere social barriers. In fact, it is believed to permeate into the spheres of economics and politics, thereby shaping the socio-political landscape of the country.

One of the most compelling evidence lies in the dynamics of national elections, whereby political parties and candidates often seek to form alliances and partnerships with these religious figures. These collaborations are not mere symbolism but practical endeavors aimed at enhancing their vote counts in each region.

The rationale behind these partnerships is the acknowledgment of the significant sway these religious leaders hold over the electorate, especially among the Muslim community, which looks up to them for moral and political guidance.

The Power of Murshids

With such prevalent phenomenon, it is vital to recognize the normative role of Murshids. Their choices and actions are more than personal decisions; they form an initial guide for their numerous followers. Their teachings and pronouncements provide a moral compass that extends to various aspects of life, including the thorny realm of politics. Murshids’ substantial following, nourished by years of spiritual guidance and religious mentorship, translates into real and tangible political clout. In the context of democratic electoral processes, their influence emerges as a potent source of potential votes, making them an attractive asset for political aspirants seeking electoral success.

Moreover, when examining Murshids’ role from a different perspective, their charisma and magnetic appeal become pivotal attributes. In the cutthroat world of political competition, their standing as a leader with a significant following makes him an alluring figure for those pursuing power. His charm, the charisma that emanates from his spiritual and moral authority, becomes an attractive force that draws political actors to seek his favor and support. This is particularly evident in the intense “battle” for political dominance, whereby Murshids’ blessing or endorsement can carry significant weight and influence the choices and behaviors of politicians and voters alike.

It is commonly recognized that the political fatwas issued by these religious leaders, as seen through the eyes of their students and dedicated followers, maintain significant and long-lasting influence. These pronouncements are not just statements of religious doctrine; they have transcended into tools that shape political decisions and guide the behavior of individuals within the complex tapestry of Indonesian politics.

In Indonesia, the political actions of religious leaders – such as the ones we find in various religious orders (tarekat) – constitute a fascinating and intricate facet of the political landscape. These leaders wield considerable influence, particularly through religious orders with the power to mobilize their followers and sway them towards supporting a specific presidential candidate.

An illustrative example of this dynamic is the case of Shaikh Abdul Gaos, affectionately known as Abah Aos, who leads the Tarekat Qadiriyah Naqshabandiyya (TQN) Sirnarasa, one of the largest tarekats in Indonesia.

Abah Aos and His Controversy

Abah Aos’s profile shot to the forefront after a highly controversial statement regarding one of the presidential candidates, Anies Baswedan. In a public address before his devoted followers, Abah Aos declared his official endorsement of Anies Baswedan for the upcoming presidential election.

What makes this declaration particularly intriguing is the spiritual and eschatological dimensions that Abah Aos introduced into the political discourse. He proclaimed that Anies Baswedan is a figure believed to be the Imam Mahdi, a messianic figure in Islamic eschatology, who is destined to stand against Dajjal, a malevolent figure in Islamic apocalyptic narratives. This assertion intertwines religious belief with political support, transcending mere political endorsement and tapping into deep-seated eschatological hopes and beliefs of his followers.

Moreover, Abah Aos took this declaration a step further by claiming that all ulamas unanimously agreed to issue a fatwa declaring it forbidden (haram) for anyone not to support Anies Baswedan in the 2024 Presidential Election. He even said that it is forbidden not to support Anies Baswedan, likened it to supporting Dajjal.

This bold claim elevates the political discourse to an unprecedented level, intertwining religious authority, divine prophecy and political leadership. It presents a situation where a political figure is perceived not only as a candidate but as a prophesied figure, thereby transforming the presidential election into a spiritual mission for some.

The claims made by Abah Aos have sparked intense reactions from netizens across the digital realm, generating a vast spectrum of opinions, both negative and positive. This phenomenon is a reflection of the intricate interplay between religion, politics and the digital age, where information spreads rapidly and opinion-sharing is highly accessible.

Sufism, historically seen as detached from politics due to its emphasis on spiritual pursuits over worldly matters, has experienced a nuanced transformation amid modernization. Contrary to earlier assumptions, Sufism continues to attract followers across urban and rural areas, adapting to societal changes and engaging actively in practical politics.

Yet, the direct involvement of Murshids in politics, exemplified by figures like Abah Aos, can lead to theological disputes and criticism from religious circles, risking their spiritual authority and sparking concerns about social divisions.

For instance, Habib Husin Alwi said, “Referring to Anies as the incarnation of Imam Mahdi is a matter that raises suspicions of religious and racial discrimination.”

Another figure who also had an opinion on this controversial statement was Kiai Abdul Wahab Ahmad, who stated that “This is clearly incorrect because in the hadiths, it is already stated that Imam Mahdi is a descendant of the Prophet Muhammad, bearing a name and father’s name identical to that of the Prophet Muhammad. The Baswedan surname is clearly not a lineage from Prophet Muhammad. Such errors are highly significant as they represent common knowledge, and it is quite astonishing for someone claiming a religious leadership role to be unaware of this fact.”

In addition to criticism from religious figures, the controversial statement from Abah Aos has also become an easy target for buzzers to create hoaxes. For example, a a post circulating on Facebook associates Anies Yohanies (Anies) with Imam Mahdi.

Anies Baswedan’s team did not respond to the controversial statement from Abah Aos but only straightened out the hoax spread on Facebook with the response: “The problem related to the statement that Anies is Imam Mahdi is actually not an official statement and has no proven validity. The statement was originally put forward by a figure named Abah Aos which was subsequently exploited by the media, just like what happened to the hoax above. Thus, it can be confirmed that such content falls into the category of misleading content.”

The intertwining of religious authority with political endorsements, especially when tied to spiritual beliefs like the designation of a candidate as the Imam Mahdi, poses challenges. Critiques of such actions highlight potential pitfalls when religious leaders stray into contentious religious and ethnic territory, emphasizing the need for a delicate balance between religious teachings and political involvement to maintain harmony in a diverse society like Indonesia.

Abah Aos’ Political Behaviour

Abah Aos is no stranger to eyebrow-raising political behavior. He has strategically supported candidates with strong chances of winning, often favoring incumbents or those displaying potential for victory. In the 2014 Presidential Election, Abah Aos endorsed Prabowo Subianto and Hatta Rajasa but backed Jokowi in 2019 due to personal ties with Ma’ruf Amin and a belief in supporting the incumbent.

His endorsement of Anies Baswedan is not an isolated decision but rooted in guidance from his late mentor, Abah Anom. This pattern of political endorsements, including his support for Anies in the 2017 Jakarta Gubernatorial Election, illustrates the intricate relationship between religious leaders like Abah Aos and political figures. It sheds light on the intersection of faith, political strategy and personal connections in Indonesian politics, revealing the complexity behind these alliances.

Reinterpreting Abah Aos’ Statement

Abah Aos’s followers have defended his stance, interpreting his words as consistent with Islamic principles and carrying significant philosophical meaning.

Irfan Zidny al-Hasib provides a perspective on Imam Mahdi, stating that the correct interpretation of the term “Imam Mahdi” is “the Leader who receives guidance”. According to this interpretation, anyone who is deemed to receive guidance from Allah can be referred to as Imam Mahdi.

He goes on to explain Abah Aos’ reference to Dajjal, defining Dajjal as “massive deceivers”. He emphasizes that anyone who continuously spreads falsehood can be considered Dajjal. In the context of presidential elections, one might perceive supporters of other candidates as “Dajjal”.  

Of course, such interpretation is not for everyone. The controversy surrounding Abah Aos’s statements reflects the complex interplay between religious beliefs, political endorsements and varying interpretations of Islamic principles. It highlights how different individuals can interpret religious teachings in diverse ways and how these interpretations can influence their political choices and allegiances. The example provided by Irfan Zidny al-Hasib illustrates the interpretive flexibility within Islamic teachings and how these interpretations can be applied to contemporary political contexts.

Conclusion

Religious leaders in Indonesia, such as Abah Aos, wield significant influence and often endorse political candidates. This influence stems from their spiritual authority and the trust of their followers. With his considerable following, Abah Aos may be trying to influence the decision for the undecided voters among his followers.

However, Abah Aos’ open support did not significantly increase Anies Baswedan’s electability for. Indikator noted that the support base of Islamic organizations for Anies Baswedan remains at 13.8% despite Abah Aos’ endorsement.

Furthermore, Abah Aos’ claim that Anies Baswedan is the Imam Mahdi sparked both support and criticism. While some followers defended his interpretation of religious concepts, others, including religious figures, condemned it as unorthodox and divisive. This case highlights the complex interplay between religion, politics and personal beliefs in Indonesian society.

Introduction

The 2024 Presidential Election in Indonesia is approaching its culmination point. Candidates for the top two governmental posts are intensifying their campaign efforts to garner support from the populace. One recent campaign strategy that has captured public attention is the “Desak Anies” and “Abah Online” campaigns, conducted by one of the presidential candidates, Anies Baswedan.

Desak Anies entails dialogues and interactive question-and-answer sessions between Anies and voters. According to reports from his campaign team, Anies Baswedan has conducted the online campaign 14 times since August 2023. On the other hand, “Abah Online” is a moniker signifying a fatherly figure attributed to him by his supporters after his frequent live TikTok sessions, where he interacts with and gives advice to followers.

Swing Voters as Campaign Targets

Such campaign models could be highly effective in targeting swing voters. Swing voters are defined as individuals who have yet to decide on their political preferences, holding the potential to alter the projected outcome of the election, thus underlining their significance. As they are making up their minds, this group tends to consider various factors, including backgrounds, visions, missions and other aspects of worth taken into account. In Indonesia, the number of swing voters is considerable. According to the latest survey by Indikator, they make up 7.8% of total voters. However, data from Litbang Kompas suggests a significantly higher figure, reaching 28.7%. Indeed, the two survey institutions did not explicitly define what constitutes a swing voter, but the government has determined this group as mostly the millennials with frequent usage of the Internet.

Against this background, why are campaign models like Desak Anies and Abah Online essential for swing voters?

Desak Anies: Close Engagement with Voters

Desak Anies can be categorized as a practical and interactive strategies aimed at capturing the attention of swing voters, despite electability surveys consistently placing the Anies-Muhaimin (AMIN) duo trailing behind either or both rival candidates. However, this approach is noteworthy, opening doors to a fresh and brilliant campaign trend through open dialogues and discussions between the candidate and his supporters, swing voters, detractors and followers of his political rivals. Such engagement is also not exclusive. Despite his academic background, Desak Anies is not only accessible to urban, educated and middle-class voters. The programme has also reached out to those such as traders and fishermen. Participants are encouraged to ask questions on even the most sensitive topics in these events, potentially sparking debates.

For instance, during a recent Desak Anies event in Jakarta, comedian Kemal Pahlevi posed sensitive questions about the LGBT group. Anies then responded that personally, he disapproves of the LGBT community because it is not in line with his religious principles. Nevertheless, Anies admitted that he accepts LGBT individuals as Indonesian citizens, affirming their entitlement to equal treatment in employment. Furthermore, Anies emphasized that there is one aspect that the state cannot provide for the LGBT community, namely the right to marriage. He reasoned that Indonesian law is regulated based on religion, aligning with the first principle of Pancasila.

The atmosphere in such events allow attendees to freely raise critical questions, despite the sensitivity that they might entail. Carrying the slogan “Wakanda No More, Indonesia Forever”, Anies attempts to convince potential voters that freedom of speech and expression will be upheld. This includes criticizing him and his government, should he be elected as president. Currently, Indonesia’s image as the bastion of democracy and freedom of expression is looking grim. Policies, rules and regulations with “rubber articles” such as the Electronic Information and Transactions Law (UU ITE) have casted fear in the hearts of people who wish to criticize the state. As such, many online have resorted to terms such as “Konoha” and “Wakanda” in lieu of Indonesia when expressing criticism. However, events such as Desak Anies aims to ameliorate this image, making people feel safe and secure in their criticism of the state. Anies has even promised to revise UU ITE, believing this can be accomplished early in his term if elected.

Although there is no guarantee that this campaign model can influence swing voters to vote for AMIN, several positive aspects arise from this campaign program. Desak Anies as a platform differs from the more traditional campaign mode, usually involving a rally or a speech conducted in a large venue, attended by a mass of supporters. Desak Anies bridge that gap that usually exists in this traditional mode, as candidates would deliver their speech from a podium, without any meaningful, close interaction with the people in attendance. It should also be noted that such format as Desak Anies has the potential of improving the quality of democracy in Indonesia. Through this platform, Anies educates the public regarding the significance of active participation in the democratic process. It has also stimulated the populace to engage more actively in expressing their aspirations, grievances and expectations to the presidential candidates. Besides, the inclusive nature of Desak Anies encourages a more moderate discussion and minimizes the risk of extreme views from flourishing. This is because the audience could directly engage Anies to pose queries or debate his points.

As such, Desak Anies as a campaign format could attract voters who are: 1) fatigued with patriarchal, distant political figures and; 2) concerned with the contracting democratic space in the country. Whether these groups represent a portion of today’s swing voters remains to be seen.

Abah Online as a Counter-Narrative

Anies has also ventured into the realm of social media to form counter-narratives against his political rivals, especially on TikTok. This has a potential to grab more voters, as TikTok users in Indonesia amount to 113 million users. Moreover, this social media platform is predominantly utilized by Gen Z.

Anies’ approach to TikTok is vastly different from his real-world engagements. TikTok allows him to engage in interactive political communication, involving interactions between Anies and the audience through live TikTok shows. Anies has conducted several of this shows via his private account, inviting followers to “accompany me on the street” and interact “with Anies at home”. Remarkably, the number of views Anies achieves in one live session ranges from 300,000 to 400,000 viewers.

Anies’ strategy is perceived as an effort to reach and engage Gen Z voters. Unlike Desak Anies, his live TikTok shows adopt a more relaxed, humorous and inspirational language. His followers even dubbed him “Abah Online” due to his motivational and lightly educational content.

For instance, a follower mentioned not having a father and Anies responded by offering himself as a father figure for those without one. Similarly, another follower who was struggling in life received encouragement from Anies, who said, “When difficult situations arise, remember this is not the first time you have experienced discomfort. You will get through this.”

Often, Anies’ live TikToks shows are natural and humorous, displaying moments where Anies struggles to end the live session, evoking amusing reactions from followers who see him as an ordinary person not well-versed in technology.

The utilization of online campaigns by Anies has proven to be highly successful in captivating the sentiments of the certain demographics for several reasons. Firstly, Anies’ live sessions emerge as a rival to Prabowo Subianto’s “gemoy” dance videos, which had dominated TikTok feed previously. Through his casual but engaging appearance, Anies offers an anti-thesis to Prabowo’s campaign which had solely relied on the latter’s gimmicky dance videos. Anies’ campaign seeks to populate TikTok’s For Your Page (FYP) tab with a fatherly figure’s personal insights, and advice and important ideas, which can be attractive to the Gen Z.

Secondly, presumably without even trying, Anies’ campaign has managed to conjure his image as a K-pop idol through the Anies Bubble phenomenon on the platform X (previously Twitter). This fandom account mythologizes Anies as a faux K-pop idol, symbolized by the owl emoticon – representing intelligence and wisdom – and given the “Korean” name “Park Ahn Nice” (Pak Anies). This account provides information related to Anies’ campaign activities, written mostly in Hangul and feature snippets from Anies’ live TikTok sessions.

Such an initiative by his supporters might have won Anies the interest of K-pop fans across different generations, without having to leverage on the magnetic pull of real K-pop idols. In comparison, presidential candidate Ganjar Pranowo’s proposal to invite K-pop idols to hold concerts in Indonesia was not well received by the fans. This is because he is seen as politically exploiting the stellar fame of K-pop idols for his agenda. The combined effort by Anies’ official campaign and his supporters online could prove to be a winning formula for Anies to grab the votes from people of various backgrounds, including some quarters of the swing voters.

Conclusion

The presence of Anies Baswedan as a presidential candidate brings a breath of fresh air to the electoral contest. Capitalizing on his public speaking skills, he conducts educational and inspirational campaigns. As former academician, Anies introduces two groundbreaking and inspiring campaign initiatives.

In the physical realm, the Desak Anies format of campaign establishes two-way communication with the people, not only promoting his own programs but also actively seeking constructive feedback as well as suggestions from the public, thereby fostering an inclusive campaign.

In the digital world, Anies harnesses technological advancements via live TikTok sessions as a medium to connect with and appeal to the hearts of the Gen Z. By delivering motivational messages that resonate with the lives of Gen Z, he assumes the role of an online fatherly figure, hence the moniker “Abah Online”. Yet his online mythology is not restricted to this, as he his image has also been transformed into something akin to a K-pop idol. Consequently, the outcome of his innovative campaigns is eagerly anticipated. Even if he were to face defeat, the refreshing and positive formats set by Anies are likely to influence future candidates.