Department of History, National University of Singapore

Kartosuwiryo and the Darul Islam Rebellion in Indonesia Author(s): S. Soebardi Source: Journal of Southeast Asian Studies, Vol. 14, No. 1 (Mar., 1983), pp. 109-133 Published by: Cambridge University Press on behalf of Department of History, National University of Singapore Stable URL: http://www.jstor.org/stable/20174322 Accessed: 01/12/2010 22:37 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at http://www.jstor.org/action/showPublisher?publisherCode=cup. Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected].

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and the Darul

Kartosuwiryo

Islam Rebellion

in Indonesia

S. SOEBARDI This paper is an attempt to analyze briefly the origin and growth of the Darul Islam movement with emphasis on the life of the leader of the rebellion, his ideology for establishing an Islamic theocratic state and a discussion on some of the problems he encountered in his effort to achieve his objective. Sukarmadji

Maridjan

Kartosuwiryo:

A Brief Biography1

was born in the small town of Cepu in North Sukarmadji Maridjan Kartosuwiryo Central Java on the day of Selasa Kliwon (Tuesday Kliwon), 7 February 1905. career at in S.M. Kartosuwiryo's 1923 the of when, age 18, he was political began to the Sekolah Dokter a admitted Dutch for institution medical Jawa, secondary a was rare in This even for for very him, Surabaya. training opportunity though he had a to Dutch he education had strict selection go through completed primary procedures. Indonesians with a native Indonesian educational background would have been denied entrance

to the Netherlands Indies Medical School. However, although he was fortunate to to be admitted this institution, he did not complete the medical course. After enough four years of preparatory study, he was expelled from this school, charged with carrying out political activities and for having in his possession, books on communism and became a socialism, which were given to him by his uncle. In 1925, Kartosuwiryo of the Young Islamieten Bond (the Young Muslims Union), and because of his active role in the organization he was elected chairman. Itwas during this period that he came into contact with H.O.S. Tjokroaminoto, the charismatic leader of the Sarekat Islam (Islamic League). His personal association with Tjokroaminoto became closer and it resulted inTjokroaminoto becoming his foster father. Kartosuwiryo became more and

member

This

on a paper read at the Fifth Annual Conference of the Australian Association for the 11-15 May 1980 at the Australian National University. on the Darul Islam rebellion have been written by Indonesians as well as foreign scholars. will be made of publications mention that are regarded as directly to this work: relevant

is based

article

study of Religions 1Earlier studies In this paper

held on

Badan Penerbit (Jakarta: Sekarmadji Maridjan Kartosoewiryo ATyoguno, 1964). Amak Kisah Kartosoewirjo dan Menyerahnja Sedikit Sjarifuddin, 1963). Sukarjo, (Surabaya: Grip, tentang Darul Islam di Jawa (Skripsi Universitas Pemberontakan 1965). B.J. Bo land, The Struggle of Gajah Mada, van het Koninklijk Islam inModern Indonesia Instituut voorTaal-, Land-en (The Hague: Verhandelingen Pinardi,

van Niewenhuijze, Vol. LIX, Indonesia 1971). C.A.O. Aspects of Islam in Post-Colonial Islam Movement inWest Java", Pacific Affairs (The Hague: W. van Hoeve Ltd., 1958). Idem, "The Darul XXIII 169-83. K.D. Jackson, "Traditional and National The Darul Islam (1950): Authority Integration: in West Java" (Ph.D., Massachussetts Rebellion Institute of Technology, article 1971). See also Jackson's in Rebellion: The Darul Islam inWest Java", in Political Participation inModern "Participation Indonesia, Volkenkunde,

ed. R. William Horikoshi Process",

Liddle

Hiroko, Indonesia

Southeast (Yale University "The Darul Islam Movement 20 (Oct.

Asia

Studies, Monograph in West Java (1948-62):

1975): 59-86.

109

Series No. An Experience

19,1973), pp. 12-57. in the Historical

110

S. Soebardi

more

interested in politics. This could perhaps have been the reason for his expulsion from the medical school. In 1927 he decided to join the Sarekat Islam. About this time the Sarekat Islam, which had not been successful in uniting the Muslim community, was undergoing a gradual decline. A series of Al-Islam Congresses aimed at resolving religious problems were held 1922 and 1927, under the joint auspices of the Sarekat Islam, the Muham between were The and the Al-Irsyad. last two organizations Islamic reformist madiyah, The Traditionalists, the Reformist and however, opposed Islam of the Sarekat and orientation and in Pan-Islamic 1926, the Muhammadiyah, the Nahdhatul Ulama (The Awakening formed their own organizations, Traditionalists of Religious Scholars). The final and most disastrous split in the Muslim community came in 1927, when the Sarekat Islam and the Muhammadiyah, which had hitherto close and friendly ties, broke off their long association primarily because the maintained close ties with a rival organization, Sarekat Islam also maintained the Lahore-based were The 1927 till 1931, Al-Islam from movement, Congresses suspended Ahmadiyah.2 the support of Muham and the last two congresses, held in 1931 and 1932 without madiyah, were dismal failures.

movements

in Indonesia.

Such was the situation of the Muslim organizational movements when Kartosuwiryo as the private secretary of joined the Sarekat Islam in 1927. He held an appointment for two years in Cimahi, West Java. However, he subsequently H.O.S. Tjokroaminoto became seriously ill and resigned from this position, returning to his wife's village in West Java. Bojong, Malangbong, was to have an important two-year association with Tjokroaminoto Kartosuwiryo's was a strong advocate of the Islamic effect on the course of his later life. Tjokroaminoto state and itwould appear that the strength of his conviction played a decisive part in the best suited for ideas on the type of government of Kartosuwiryo's formulation to note that by this time It is nevertheless Indonesia. independent interesting the future leader of the with had become Sukarno, acquainted Tjokroaminoto Both Sukarno and Kartosuwiryo were influenced by Indonesian nationalist movement. but their subsequent ideological development was very different. In 1927 Tjokroaminoto Indonesia (Indonesian Nationalist the Partai Nasional Sukarno established Party), which not long afterwards challenged the position of the Sarekat Islam. The leadership after 1927 came into the hands of secular of the Indonesian nationalist movement nationalists. The Sarekat Islam, which in 1930 became the Partai western-educated Sarekat Islam Indonesia (PSH), could no longer be regarded as representative of the nor as a major force in politics during the largest section of the Indonesian Muslims colonial

period.3

Kartosuwiryo

and

the Hijrah

Policy

became the West Javanese representative In 1929 Kartosuwiryo (komisaris) of the the General Secretary of the Party, an important PSH. In 1931 he was appointed to the Party which was responsible in the executive (Lajnah Tanfidziyah), position

2On Indonesia:

of the development Its Early History

see Margaret "The Ahmadiyah in Indonesia, Blood, to Islam in the Archipelago" (A.N.U. Department Honours Sub-Thesis, 1974), p. 68.

the Ahmadiyah and Contribution

and Literatures, Languages Islam as an Islamic 3On the decline of the Sarekat

Indonesian

Movement", (Oxford

pp. 61-62. See also Deliar Noer, Press, 1973), pp. 125-26. University

political The Modernist

movement, Muslim

in of

see Horikoshi, "The Darul Islam Movement in Indonesia 1900-1942

^

-?.i

>*

' rn.-'W

S. M.

*? .

. '*

Kartosuwiryo

112

S. Soebardi

(Dewan Partai) during the period between congresses of the Party (Majelis in 1934, the Dewan Partai came under the Tahkim). After the death of Tjokroaminoto man old Haji Agus Salim, representing the old generation of leadership of the grand came under the control of a younger group leadership, while the Lajnah Tanfidziyah the younger brother of Tjokroaminoto. Tjokrosuyoso, represented by Abikusno However, between Abikusno and Agus Salim there developed an increasing tension as a

Council

the question of the party's policy of opinion result of their differences concerning towards the Dutch, i.e., the Hijrah policy. The Sarekat Islam had adopted the Hijrah policy more firmly in the thirties. It was with the Dutch colonial government in political basically a policy of non-cooperation as matters. In 1935 chairman of the economic and Dewan Partai, Haji Agus Salim, to abandon the Hijrah policy and to adopt a policy of requested the Lajnah Tanfidziyah cooperation. The party executive, however, was dominated by Abikusno, Kartosuwiryo, and their younger colleagues, and they rejected Agus Salim's request. Agus Salim was very concerned with the increasingly oppressive nature of the colonial government's attitude, which he felt would be harmful to the life of the party. At the PSII Congress in the following year, a new method for the election of the party's leadership was adopted. Abikusno was elected to the position of chairman of the party as well as to the new to select the the latter role according him the freedom of "formateur", position was Salim the whole members of ousted from the party. committee party. Agus believed that the Hijrah policy should be adopted by the Congress and instructed the various branches of the PSII to ignore Agus Salim's proposal. accordingly in turn decided to establish a faction within the PSII ? Salim the Barisan Haji Agus ? more makes PSII to that in PSII force order discuss his aware) (the Penyedar to His the The unsuccessful. abandon attempt was, however, Hijrah policy. proposal of the Party jointly confirmed and adopted Dewan Partai and the Lajnah Tanfidziyah the Hijrah policy as the official policy of the Party. Agus Salim, Mohd. Rum, and a number of people from the leadership of the Barisan Penyedar PSII were dismissed as a consequence of this conflict. Abikusno and his younger friends, including Kartosuwiryo, won the internal struggle. and W. Wondoamiseno, Arudji Kartawinata, in Jakarta in 1936 In order to justify their actions, the XXIInd Party Congress as to write and vice-president, publish a monograph requested Kartosuwiryo, The of the PSII. the consisted of two volumes monograph Hijrah policy explaining called the Sikap Hijrah PSII, which were published in 1936. The Hijrah was meant as a and the cooperators. It attempted to describe compromise between the non-cooperators the history of the Sarekat Islam in three stages. Stage One, 1912-23, was the Zaman itwas an era inwhich words were important, not actions (The Era of Words): Qauliyah or deeds. The Second Stage, 1923-30, was the Zaman Filiyah (The Era of Deeds), Abikusno

interpreted as the Era of Transition. The Third Stage, from 1930 onwards, was the Zaman l'tiqadiyah, i.e., the Period of Consciousness. During this period people became more aware of their duties towards the world ? performing pious deeds extensively and and faith. No obstacle could daunt them, no completely and with strong convictions obstruction could stop them.4 The first volume of the Sikap Hijrah PSII also stated the requirements for the realization of a "true genuine Islamic world", one in which there would be "complete obedience to, and fulfilment of, the commands of God and the Prophet by theMuslims". 4S.M. Indonesia

P.S.I.I. Sikap Hidjrah (ditetapkan Kartosoewiryo, ke 22, tjetak pertama 1, pp. 21-22. 1936), Vol.

oleh Madjlis

Tahkim

Partij

Sjarikat

Islam

113

Kartosuwiryo

In the second volume of the monograph, Kartosuwiryo explained the meaning of Hijrah its various interpretations and applications. Hijrah, for the Sarekat Islam meant "religious deeds" covering all aspects of human life. Religion should not be confined to the relationship between man and God, but should also include relationships between men. He dealt also with the concept of jihad in connection with Hijrah. Jihad means "a sincere attempt in the path of God to (seek) truth and reality in line with Islam".5 to Kartosuwiryo, the Sarekat Islam carried out the jihad by making itself According in their preparation for the time when they available as a training centre for Muslims and

would be entrusted with government. reasons for establishing a training In the light of this philosophy, Kartosuwiryo's in detail later, become quite clear. He centre, the Suffah Institute, to be discussed in Indonesia, as well as in the whole world, as vitally regarded the unity of Muslims necessary. The Sarekat Islam did not want to join the "Council of the People" (the as its activities were directed against established the Volksraad) by the Dutch, Indonesian people. Hijrah, for Kartosuwirjo meant "positive action" and "an attempt to build up self-sufficiency". He distinguished between Hijrah and "non-cooperation". In his

opinion

"non-cooperation"

had

a negative

connotation.

It meant

"strike",

"rejec

tion", "hostility", and "violation of the rights and authority of others".6 In spite of his explanation and interpretation of the Hijrah as the official policy for the Partai Sarekat Islam Indonesia (PSII), tension within the party continued. Kartosu of the party executive, to oppose continued the active wiryo, as vice-chairman Indonesia Berparlemen and itsmove to join participation of the party in the movement the Gabungan Politik Indonesia (Gapi), which was established in 1938. Kartosuwiryo's to these activities was regarded as dangerous to the well-being of the Partai opposition Sarekat Islam Indonesia. Consequently and a number of branches of the Kartosuwiryo PSII in Central Java were dismissed from membership of the party. A splinter party called Komite Pembela Kebenaran PSII (Committee for the Defence of the Right in the PSII) was formed almost immediately afterwards. From the foregoing account, we may conclude that during the last decade of Dutch colonial rule, Kartosuwiryo had established himself as a shrewd and very ambitious politician, an active militant, and fanatical Islamic leader who promoted radical ideas opposed to the policy of the Dutch government and who at the same time also opposed the general policy of the Islamic movement. A consequence of his action was the serious weakening of the unity of the Islamic ummat in Indonesia. He continued to pursue the same line during the Japanese the period after period, and especially during independence.

Kartosuwiryo

and

the Suffah

Institute1

the term suffah or safwa meant "elite among the servants of God", the Originally "purest" among His creatures. God had chosen them for the wilaya (saints) and them by conferring on them unique karama (sanctity). Kartosuwiryo used distinguished the term suffah for his pesantren, established in 1940 in his wife's hometown of a was It West Java. modern Islamic educational institute where Islamic Malangbong, that combined the religious sciences were taught to young students using methods The Modernist Muslim Movement, 5Ibid., p. 46. See also Deliar Noer, pp. 142-48. , pp. 147-48. Muslim Movement 6Pinardi, Sekarmadji, pp. 26-28. See also Deliar Noer, The Modernist see Pinardi, 7On the role of the Suffah see also Deliar Noer, 77?^ Institute, pp. 26-27; Sekarmadji, Modernist Muslim Movement, pp. 148-49.

114

S. Soebardi

and the Pesantren systems into the tradition of one school. The Tjokroaminoto system of education placed great importance on the teaching of politics Tjokroaminoto to young students. The politics taught and promoted and other by Kartosuwiryo teachers of the Suffah Institute were based on those of the Komite Pembela Kebenaran PSII mentioned earlier. They were trained in the militant and fanatical spirit of Islam as Students of the Suffah Institute came not only from the upheld by Kartosuwiryo. Preangan area of West Java but also from other regions in Indonesia, as for instance from Macassar (South Sulawesi), Sumatra, and Kalimantan. Kartosuwiryo wanted to as political cadres. The Suffah Institute continued to operate train young Muslims during the Japanese occupation. Deliar Noer has referred to the Suffah as an institute that had mystical leanings and was organized along traditional lines. This is only partly true. At the beginning of the the institute adopted a new role as a centre for military training independence movement, for the Hizbullah and Sabilillah armed organizations, which were later to form the basis of the Darul Islam forces.8 One of the important leaders of these organizations was Kamran, who later played an influential role in the formation of the Darul Islam army. The Suffah Institute was located in an area which was far away from the battle front and was extremely suitable for military exercises. Kartosuwiryo

and

the Majelis

Syuro Muslimin

Indonesia

(Masyumi)

the Japanese occupation, Kartosuwiryo had to abandon his activities in the During Komite Pembela Kebenaran PSII, as until September 1942, the Japanese prohibited all political activities. The MI AI, Majelis Islam Ala Indonesia (Supreme Islamic Council of allowed to exist under Indonesia), as a federative body of those Muslim organizations on social-religious from September the Japanese 1942, concentrated occupation objectives. Its main aim was the organization of ulama of all Java under the umbrella of this central Islamic body in Jakarta. One of the important endeavours of the MIAI executive

was

to establish

a central

treasury,

the Baitul

Mai,

with

branches

all

over

Java.

Baitul Mai was headed by the MIAI Chairman, Wondoamiseno, and was one of the leading members of the committee. Other members were Kartosuwiryo Mr Kasman Singodimejo (a senior officer of the Peta), Moh. Syafe'i, K. Taufiqurrach It was suggested by Benda that Wondoamiseno Anwar and and man, Tjokroaminoto.9 his colleagues wished to link the treasuries in each locality with local ulama-councils, which would serve as advisory organs concerning matters of religious law connected with the welfare work. The Japanese military authority disapproved of the expansion of the new Islamic welfare organizations since this would certainly challenge the government's control of the rural ulama. As a result, the MIAI had to disband. This was a heavy blow to the central Islamic organization, and especially the PSII party. Muhammadiyah Ulama were given official recognition by the Japanese military authority. Nahdhatul After the dissolution of the first Islamic federation, Kartosuwiryo and Wondoamiseno ceased for a time to be active in the Islamic movement.10 Their inactivity however did not last long. When the Jawa Hookoo Kai Cu Hongbu (Himpunan Kebaktian Rakyat di was in Association Service in January 1944 to replace established Jawa, People's Java) The

central

8Wawancara

a typed manuscript issued by the Siliwangi dengan Eks Tokoh D.I. (Hadji Zainal Abidin, 18 Jan. 1971). Army Command, and the Rising Sun (The Hague: Van Hoeve, The Crescent ?Harry J. Benda, 1958), pp. 259 ff. van Niewenhuijze, "The Darul Islam Movement", 10Ibid., p. 285, n. 57. See also C.A.O. pp. 164-84.

Regional

115

Kartosuwiryo

the Putera

(Pusat Tenaga Rakyat Force]), [Centre for People's Kartosuwiryo mass as this with nationalist leaders such Sukarno and joined organization together Mas from Abikusno and Oto Hatta, Kyahi Haji Mansyur Muhammadiyah, both the movement. from PSII and the The Iskandardinata Pasundan Jawa Hookoo Kai was

a multi-racial

mass

mobilization.

controlled for mass by the Japanese a of with the policy adopted co-operation Japanese leaders did. However, in 1946, religious writing his dislike and condemnation of the Japanese military rule. organization

Thus Kartosuwiryo the other nationalist and

as

showed Kartosuwiryo In his Haluan Politik

of the lack of political Islam, he wrote participation the colonial during period and the Japanese military occupation:

by the Indonesians the

During Dutch

Japanese

rule.

All

rights

He commented At

that

of

nil:

worse

exception,

life was demolished were

the people

was

situation

without

movements,

political

out [disapu bersih]. Political political

the

occupation

they were

that

than

were

completely

during wiped

to its roots or killed. The

allowed

nothing.11

further: time

[i.e.,

during

the Japanese

occupation]

there were

no

political

rights

for the Indonesians and all activities [jejak dan langkah] were to be directed to Tokyo, the centre for idolatry. The kiblat [direction for prayer] was Japanism and polytheism [kemusrikan] ? la Japan.12 When the Masyumi was established by the Japanese military in 1943 as a non-political served as secretary of the organization. He moved from Malang party, Kartosuwiryo to head the office of the party in Jakarta under the leadership of Kyahi Hasyim bong Asy'ari

and

Kartosuwiryo

Wondoamiseno.13

and

the Preparation

for

the Proclamation

of the Darul

Islam

the Japanese surrender and the proclamation of the Republic Following 17 August 1945, Kartosuwiryo, together with H. Abdul Wachid Natsir in Surabaya, planned to form the first political party of Mohammad the Majelis Syuro Muslimin Indonesia (Masyumi). This plan was later on

legalized by the Mu'tamar

"S.M. Priangan,

Kartosuwiryo, 1946), p. 8.

12Ibid., pp. 8-9. l3On the rise of Masjumi

Ummat

Haluan

between

Politik

Hasjim and the Republic, adopted and the of Indonesian Islamic (Congress

Islam Indonesia

Islam

1943-1944,

(Malangbong:

see Benda,

of Indonesia

Dewan

Crescent,

Penerangan

pp.

150-68.

Masjumi

Daerah

116

S. Soebardi

on 7 and 8 November 1945, in Jogyakarta.14 Masyumi became legally the Community) first and only Islamic political party in Indonesia representing all the Indonesian Muslims. Another important decision of the Mu'tamar was the creation of Pimpinan Dewan Partij (Leaders of the Party Council) and the Lajnah Tanfidziyah (Executive of the Party. The leaders of the Party Council were K.H. Hasjim Asy'ari Committee) (General Chairman), Ki Bagus Hadikusumo (Chairman), K.H.A. Wachid Hasjim (First Mr and Masman The Vice-Chairman), (Second Vice-Chairman). Singodimedjo Chairman of the Lajnah Tanfidziyah was Dr. Soekiman, with Abikusno Tjokrosujoso and Wali Alfatah as first and second Vice-Chairman. and Prawoto Kartosurwiryo were appointed Mangkusasmito Secretary and Deputy Secretary respectively of the The establishment of the Masyumi was very important in the Executive Committee. of Indonesian Islamic organizations after independence, since it repre development sented all former Islamic political parties: the former Masyumi members, Muham Islam Indonesia, and Persatuan Ummat Ulama, Partai Ummat madiyah, Nahdhatul It also from the PSII, the Penyedar PII, Komite Islam. had important representatives the Persatuan Kebenaran and Pembela Islam.15 The Masyumi was able to bring PSII, but only for a short period; the PSII about unity among all Indonesian Muslims Ulama in 1952. withdrew from the Party in 1947 and the Nahdhatul to the is mention At this juncture, it necessary important role that Kartosuwiryo was the First Secretary of the he As already mentioned, played in the Masyumi. In 1946 located in Jogyakarta. of the Party with its headquarters Committee was of Minister for offered the important portfolio Defence by the Deputy Kartosuwiryo was Minister for in then Defence the Sjahrir Cabinet. Sjahrir Cabinet. Amir Syarifuddin in claimed that he was offered the post of Deputy Minister for Defence Kartosuwiryo 1946 by the Amir Syarifuddin Cabinet and that Amir Syarifuddin was at that time also Executive

14A document Moe'tamar

Ringkas

of the Algemene Islam Oemat

The first Congress The Congress had established the Dewan in Ketanggungan, Partai Hall) Jogyakarta. or the Majlis of the following of the party, which consisted Council) Syuro (Consultative

Community). (Teachers'

Box XXV, No. 33, entitled "Persian (General Secretariat), of the Indonesian Islamic (A Brief Report on the Congress was held on 7 and 8 Nov. 1945 in the Balai Mu'allimin of the Masjumi Secretarle Indonesia"

Council) leaders: General

(Party Islamic

Chairman (Ketua Umum) K.H. Hasjim Asj'ari; Chairman (Ketua) Ki Bagus Hadikusumo: K.H.A. Wachid Chairman Chairman First Deputy (Ketua Muda) Hasjim; Second Deputy (Ketua Muda of the Majlis Sjuro were K.H. Achmad LL.M. The members Sanusi, K.H. Abdul II) Kasman Singodimedjo and many others. The Party Halim, K.H.R. Adnan, K.H. Agus Salim, Shaikh Jamil Jambek of Bukittinggi, contained the following First Executive (Ketua) Dr Soekiman; people: Chairman (Lajnah Tanfidziyah) Second Deputy Chairman (Ketua Muda 1) R. Abikoesno Tjokrosoejosa; of the Majlis Sjuro were K.H. Achmad The members Sanusi, K.H. Abdul others. The and many of Bukittinggi, K.H. Agus Salim, Jamil Jambek Shaikh K.H.R. Halim, Adnan, the following contained (Ketua) Dr Soekiman; people: Chairman (Lajnah Tanfidziyah) Party Executive Second Deputy Chairman Chairman First Deputy (Ketua I) R. Abikoesno (Ketua Muda Tjokrosoejosa;

Chairman (Ketua Muda Deputy LL.M. II) Kasman Singodimedjo

Muda

II)Wali

Alfatah;

and Second Secretary (Panitera I) S.M. Kartosuwiryo; II) (Panitera was head of youth affairs and H. Hasjim was head of Tjokroaminoto Zainal Jusuf Wibisono, section was in the hands of Muhammad Roem, was located in of the Masjumi of the Central As the Office Leadership

First Secretary

Harsono Mangkoesasmito. The communications the Hizbullah.

Prawoto

Arifin,

and Mohammad

Natsir.

R. Abikoesno Central Java, the Party appointed Tjokrosoejoso Jogyakarta, resolutions 15The first congress of the Masjumi party passed important the intensification Barisan Sabilullah (Troop for the Holy War of Allah), the strengthening fi Sabili'llah), for the Holy War (Berjihad community

as its representative in Jakarta. the formation of the concerning of the preparation of the Islamic of

the

lines of defence

of

the

and the adjustment efforts laid down by the Islamic religion, of the through various as the centre of the Indonesian Islamic Community in order to of the Masjumi and quality structure Box XXV, No. 33, "Persian of this community. and lead the struggle Secretarle, Algemene intensify Umat Islam Indonesia". Mu'tamar Ringkas Indonesian

State

111

Kartosuwiryo

this is not possible, for if he were offered the post in Minister for Defence. However, to Cabinet. On the other hand, ifKartosuwiryo's it be the had claim is 1946, by Syahrir must Amir Cabinet taken offer the have in 1947 the correct, (after 3 by Syarifuddin place as not claimed In in 1946 case, any July 1947), by Kartosuwiryo.16 Kartosuwiryo declined the offer either on account of his busy schedule in the Party or, perhaps, because he did not want to work with a communist. in Garut and was unable to return to In 1947 Kartosuwiryo visited Malangbong over the the river because Serayu inCentral Java was destroyed by the Jogyakarta bridge Dutch. He could not therefore remain as Secretary of the Masyumi for long. As and Jogyakarta became difficult, he had to communications between Malangbong resign from the post. However, he continued to work as Chairman of theWest Javanese Branch of the Masyumi located in Garut.17 The West

Birth

of

the Majelis

Ummat

Islam

(Council

Islamic

of

Community)

in

JavaiS

In order to understand the important role of S.M. Kartosuwiryo among the Islamic in West the of Java earlier the revolution, it is necessary to during Community period a brief of the of the summary give development Masyumi party inWest Java. The Supreme Committee of the Masyumi party, the Pusat Pimpinan Besar Masyumi (Centre of the Supreme Leadership of the Masyumi), was located in Jogyakarta. In early 1947 the Masyumi its West Javanese branch with the appointment party established as its representative. At that time the organization of S.M. Kartosuwiryo inWest Java was divided into five regional branches called the Masyumi Daerah (regional Masyumi). in West Java: the regional Masyumi There were five Masyumi Daerah of Banten, was the and Cirebon. Each into divided Jakarta, Bogor, regional organization Priangan, various cabang (branches), and each branch was subsequently divided into anak-cabang (sub-branches).

The Masyumi had also daughter organizations which were based on the same Islamic included the Sabilillah and the Hizbullah, the two Islamic ideology. These organizations movement the Islamic GPII (Gerakan Pemuda irregular military organizations, youth Islam Indonesia), the women's branch of the GPII, the Muslimat (Muslim Women's and other organizations such as social and cooperative ones. Organization) During the period of the first Dutch military action in 1947, some parts of West Java were occupied by the Dutch military authority. Although the West Javanese branch of had developed a relatively stable organization by the time of the first Dutch Masyumi military action in July 1947, the occupation of some parts of the territory by the Dutch caused the West Javanese branch of the Masyumi party and its affiliated organizations to become somewhat disorganized. Communications between West Java and Jog was centre at the which time the of that Government of the Republic of yakarta, were was severed. So communication between the central Indonesia, temporarily 16See Kartosuwiryo's files of interrogation called: Berita Atjara Interogasi (Report on Interrogation) Command of the Siliwangi Division, June 1962. He said: "Tahun III, issued by the Vlth Regional Military 1946. Pada kira-kira tahun itu didalam Kabinet Amir Sjarifudin pernah saya ditawari kedudukan sebagai oleh Amir sendiri), Tawaran mana pada waktu itu terpaksa Menteri Muda Pertahanan (Menteri dirangkap tidak

kesibukan-kesibukan saya terima berhubung saya didalam 17Berita Atjara Interogasi III, p. 3. 18The material of the Majlis Umat that deals with the formation

in West General)

Java was based on a document in Dutch written = PG No. Umat Islam, pp. 25-32. 522, Majlis

and

partai". Islam

codified

(Council of Islamic Community) as: Procureur General (Attorney

118

S. Soebardi

and the West Javanese branch. of the Masyumi party in Jogyakarta organization as the representative of the West Javanese Masyumi S.M. Kartosuwiryo, party, had to deal with the confused situation in his territory and he saw fit to use this situation for promoting his ideology of establishing an Islamic state. The Transformation

of the West

Javanese

Masyumi

to the Majelis

Ummat

Islam

took in order to realize his Islamic ideology was to The first step that Kartosuwiryo in West Java and to transform it into the Majelis Ummat the Masyumi disestablish 1947 a meeting of the in the following way: In November Islam. This was accomplished the Sabilillah, its affiliated with branch Garut of together organizations, party Masyumi under Kartosuwiryo's the youth movement the Hizbullah, GPII, and the Muslimat, to change its name from the Masyumi influence adopted his motion cabang Garut (the to the Dewan Pertahanan Umat Islam (Defence Council Garut branch of the Masyumi) This change of name also meant an important organ of the Islamic Community). chose to izational and structural change. Now for the first time, Islamic organizations new name. as the in reflected Kartosuwiryo's primary emphasize "pertahanan'' (defence), into a single body called the "Defence aim was to unify the various Islamic organizations statutes Council". New statutes for the party were established taking over the Masyumi in their entirety but with the new element of "pertahanan" (defence) inserted. The key the Dewan Pertahanan Umat Islam was that "it in the statutes concerning provision defends tentara

against

the attacks

of

the Netherlands

Army",

mempertahankan

serangan

Belanda.

The birth of the DPU1 (Dewan Pertahanan Umat Islam) from the Garut branch of the was more than just a local phenomenon. At the time of the birth of the Masyumi were two independent Majelis Tasik and in there Ciamis, DPUI, already, Malaya which had Pertahanan Umat Islam (Council for the Defence of Islamic Community), to the former been formed from the Masyumi Saefullah, organization. According in Garut, captured by the Dutch, the statutes of chairman of the Sabilillah organization the two Majelis Pertahanan Umat Islam organizations were very similar to those of the Islam. The only difference was the word Umat newly formed Dewan Pertahanan In the process of the formation of the new Majelis, which was used instead of Dewan. bodies in the three regencies, itwas stated that theMasyumi Pusat Daerah Priangan (the of the Preangan Region) was not consulted. From this may be drawn Central Masyumi that the formation of new bodies in the regions was the result of a political the conclusion alone. In the two regencies of Tasikmalaya and game played by S.M. Kartosuwiryo a more as of role executive the Sabilillah military Ciamis, organization played prominent the ideology of the DPUI as well as the MPUI. The Majelis

Ummat

Islam Period

entered the second phase in the gradually Early in 1948, S.M. Kartosuwiryo execution of his Islamic State ideology. The three branches of the Dewan Pertahanan Umat Islam in West Java had decided to join in Umat Islam/ Majelis Pertahanan Islam. On 9 February for Darul 1948, an advance meeting of plan Kartosuwiryo's of the Masyumi such as the Sabilillah, the Islamic organizations various affiliated was at of the the branch GPII convened women's the and the GPII, Hizbullah, to the of in order discuss and official dissolution of complete Kartosuwiryo instigation the of 10 various leaders On the West Javanese Masyumi Party. February, organiza in the village in the Preangan tions of the Masyumi regions held a mass meeting

119

Kartosuwirvo

The meeting was attended in Tasikmalaya. in the District of Cisayong the of the Dewan Pertahanan members members of about committee 160 Masyumi, by Umat Islam and of the Majelis Pertahanan Umat Islam, and members of the affiliated himself. The two main agenda of the It was chaired by Kartosuwiryo organizations. the West Java and its branches and the were of of the dissolution Masyumi meeting establishment of the Majelis Umat Islam in the Preangan region. According to the report on 10 February was attended by the of Cisayong the mass meeting by Saefullah, of Pamedusan

the leader of the and Kamran, chairman of the West Java Masyumi, Kartosuwiryo, on as as level the well of leaders the Sabilillah at the provincial level, Preangan region Oni of the Sabilillah, Dahlan Lukman, of the Masyumi, such as Sanusi Partawijaya branch of the GPII, and of the women's leader of the GPII, Siti Murtaji'ah from the Abdullah Ridwan of the Preangan Hizbullah organization. Representatives were all well-known branches of the Masyumi four Saefullah and others, present committee members of the DPUI of Garut, two members of the Bandung Branch, two and members of the Sumedang branch, three members of the MPU1 of Tasikmalaya, rest The two of MPUI. of the 160 members the of with Shafi'i Ciamis together Haji the meeting consisted of committee members of the MPUI and members attending and Garut. DPUI sub-branches of Tasikmalaya It was clear that all people attending the Cisayong conference agreed with the decision and it became official that the Majelis Ummat to dissolve the Masyumi organization should be established on 10February 1948 as Islam (Council of the Islamic Community) a new body based on new statutes. In the beginning the MUI was established for the Daerah Preangan (Preangan region) only. It was intended by the meeting that other in West Java together with its affiliated Islamic organiza of offices Masyumi regional Islam. Kartosuwiryo into the Majelis Ummat tions should be similarly transformed the Chairman of the new organization Majelis Ummat Islam of West Java and adopted the title of Imam (leader). When Saefullah was arrested he stated that the and the Majelis Ummat Islam had been Cirebon regional Masyumi was disestablished of other regional Masyumi branches such as Bogor, Banten, formed. The development became

and Jakarta at this time is not clear. Similarly the attitude of these regional Masyumi who had been elevated to become the Imam of branches towards S.M. Kartosuwiryo, the Majelis Umat Islam of West Java, is not clear. to Kartosu Islamic State), according Islam Indonesia The Negara (Indonesian wiryo's concept, was based on two distinct structures of authority, the political and the military. The political structure was based on the newly formed Majelis Ummat Islam and the military organization was based on the Sabilillah and the Hizbullah systems. Both the political and the military organizations, which at this stage had reached the as the Imam village level in West Java, were coordinated and led by Kartosuwiryo the of State. (leader)

The Lasjkar

Rakyat

Jakarta

In the period before the Dutch launched their first military action against the Republic in the Jakarta and Cirebon areas, there had been frequent serious armed clashes between the TNI (Indonesian National Army) and the Lasjkar Perjuangan (revolutionary non armed organizations). The Lasjkar Rakyat Jakarta had been disarmed by professional the TNI as a result of the fighting. A number of weapons were lost to the TNI. After the first Dutch military action and the signing of the Renville agreement with the in the Dutch on 17 January 1948, armed conflicts between the TNI and the Hizbullah

120

S. Soebardi

to the Renville Agreement, Cirebon area continued to occur. According the TNI had to be evacuated from the Republican territory inWest Java to the territory behind the Van Mook demarcation line. This event was known as the Hijrah ke Daerah Republik (leaving the West Javanese territory to move to the Republican territory in Central and East Java). When the TNI and the branches of the Republican Government from West Java first left the territory for Hijrah in early February and the 1948, Kartosuwiryo Hizbullah and Sabilillah and betrayed by the troops felt they had been abandoned Republic. When the Darul Islam rebellion started, Kartosuwiryo adopted a strategy to win the in particular. support and loyalty of the people of West Java in general and the Muslims the people in order to seize the Republican He mobilized territory occupied by the the idea of Jihad fi Sabilillah (holy war in the path of Allah) Dutch. He propagated believed that the darul islam (the abode of according to the Muslim Law. Kartosuwiryo Islam) is, in theory, always at war with the daru'1-harb (the abode of war), and that the the darul harb into the jihad serves as the state's instrument for transforming and he regarded the territory daru'l-islam. This idea was strongly held by Kartosuwiryo based on the Pancasila, as the area of the darul harb, of the Republican Government, which had to be conquered by the jihad of the whole Indonesian Muslim community in order for it to be brought into the sphere of the Darul Islam. This formed his supreme duty as Imam of the Darul-Islam. In the Maklumat (Declaration) of the Imam Negara Islam Indonesia (Leader of the Indonesian Islamic State) No. 3, dated 2 November instructed all his 1948, Kartosuwiryo followers to equip themselves with all the weapons and material supplies that they could find as a preparation for the Holy War, which would commence when the Third World War broke out.19 Kartosuwiryo believed that in 1948 the Third World War would break out between the American and the Russian blocs. Indonesia would then be involved in it. No. 5, 20 December In the Maklumat issued a command, 1948, Kartosuwiryo directed

to all

levels

of

Indonesian

Muslims,

to carry

out

the Holy

War,

total

war,

the

war of the whole people (perang suci, perang totaliter, perang ratyat seluruhnya) against the Dutch colonialists and to pursue the Islamic revolution until such time as the Islamic in Indonesia.20 State was established Point

The Culmination State

in the Preparation

for

the Establishment

of the Darul

Islam

It has been demonstrated in the foregoing account that Kartosuwiryo had been successful in forming the Tentara Islam Indonesia (Indonesian Islamic Army) based on the Sabilillah and Hizbullah armies of West Java. In early 1948, the strength of the army was about 4,000 men. He became the Supreme Commander of the Islamic Army as well as the Imam. The Til was the most important tool of the Darul Islam rebellion which, within one week after the Cisayong conference, would make its debut against the Dutch battle of Gunung Cupu in North Ciamis inWest Java on 17 army in the well-known February

1948.21

The Tjijoho

Conference

The Tjijoho

was

conference

l9Pedoman

Dharma

Bak?

Vol.

20Pedoman

Dharma

Baku

Vol.

2,Pinardi,

Sekarmadji,

p. 59.

called

1, Negara 1, Negara

to discuss Islam Islam

the form and structure of the Islamic

Indonesia, Indonesia,

Maklumat Maklumat

No.

3: 6-8.

No.

5:11.

121

Kartosuwiryo

State

and

Conference

in bringing its future development the following decisions:

the Islamic Laws. The

Imamat (Imamate Council), which would be similar to

1 To establish the Dewan the Ministerial Dewan

Imamat

system as

was

the Panglima of consisted

the Minister

Information,

as Imam by Kartosuwiryo later changed into the Komandemen

headed

Cabinet,

by Kartosuwiryo of ministers council

Tertinggi the Minister

for Defence,

for Foreign Affairs23 and the Minister 2 To

into practice

made

an Advisory

establish

Council

under

(This

(leader).22 system

headed

Commander]). [Supreme the Minister for Finance,

the Minister

for

The for

the Minister

Justice,

for Home Affairs. the name

of Dewan

Fatwa,

headed

by

a Mufti Besar (Grand Mufti). inwhich itwas The Conference also discussed the Kanun Azasi24 (Islamic Constitution) stated that the Negara Islam Indonesia was a state granted by Allah as a gift to the people of Indonesia and that it formed an Islamic Republic (Jumhuriyah). The State was to for of the the Indonesian Muslims and to Syari'ah (Islamic Law) guarantee the practice to of other for adherents carry out their own religious religions present opportunities was the basis of the further stated that Islamic State was Islam and the obligations. R was source state the and the Hadith. of the law of Qur'an supreme of the Negara

The Proclamation

Islam Indonesia

of the establishment of the Negara Islam Indonesia took place on 7 The Proclamation in Tasikmalaya, in the 1949 1368), in the district of Cisayong (12 Syawwal August Sanusi R. of Oni, Partawidjaja, presence loyal supporters Godjali Tusi, Kartosuwiryo's IV, p. 5. 22Ibid., p. 50. See also Berita Atjara Interogasi of Finance was here stated as follows: "The Ministry 23Berita Atjara IV, p. 5. Kartosuwiryo Interogasi alias Widjaja. The who died and later was succeeded headed by Udin Kartasasmita by Djadja Soedjadi was headed by Toha Arsjad who died in 1950-51. The Defence Ministry was led by of Information Ministry for Justice was headed by Hadji Raden O. Oni alias R. Oni Quital who died in 1952-53. The Ministry who died together with R.O. Oni. The Ministry Tusi alias Chadimudin Godjali who died in 1960." Home Affairs were under Sanusi Partawidjaja Islam Indonesia of the Negara 24The Kanun Azasi (Constitution) (Indonesian and is followed (Bab-Bab) by Chapters dealing '(Introduction) Muqaddimah is one that has been granted I says: "The Indonesian Islamic State Chapter

for Foreign

Affairs

and

Islamic State) consists of a a number of items.

with

as a gift by Allah to the The Islamic Syari'a (Law) is guaranteed it is in the form of a Republic [jumhuriyah]." states explicitly to be practiced and the Constitution that the state for the Islamic community

nation

Indonesian

and

by the state would give opportunities form Qur'an and Hadith the highest transferred

to perform their own religious obligations. The to followers of other religions the highest sources of Islamic Laws of the state. The Majlis Syuro (Parliament) is the right of the Majlis Syuro could be body of the state and in time of emergency legislative II deals with basic regulations Imamah (Cabinet). Chapter to the Imam (Leader) and the Dewan

III deals with the Dewan of the Majlis and quorum sessions, Syuro. Chapter membership, concerning Its function is to carry out decisions of the Majlis which is the executive Syuro. body of the Majlis IV is concerned with the power of the State. The Imam with the Government. in meetings Chapter Syuro

Syuro,

in accordance with the Constitution Islamic State holds the power of government of the Indonesian laws with the agreement of the Majlis Syuro. The Imam (Kanun Azasi). The Imam has power to make He is elected and should be loyal to Allah and His Messenger. should be an Indonesian by birth, a Muslim, vote of at least two thirds of all members. The following chapters deal with by the Majlis Syuro by a majority (leader)

Laws and Justice, and Finance, the Dewan Imamah (Cabinet), Council), was The Constitution of the country. and Economy Education, Defence, of the following which consisted S.M. formulated Imamah, persons: by the Dewan for Home Affairs and Sanusi Partawidjaja (Head of Ministry (Imam and Head of Defence), Kartosoewiryo Thoha Arsjad Tusi (Head of Justice Ministry), K.H. Godjali (Head of Information Ministry), Finance), of the Dewan Imamah. See "Kanun Azasi Negara Islam Indonesia", in Kamran and R. Oni as members the Dewan

Fatwa

Indonesian

Citizenship, and signed

Boland,

(Advisory

The Struggle

of Islam,

pp.

256-63.

122

S. Soebardi

was in the Indonesian language. Itwas and Toha Arsjad. The text of the Proclamation on a was cloth in four languages: Indonesian, white that it written originally reported was as the Imam of the Negara It and Dutch, Arabic, signed by Kartosuwiryo English.25 Bismillah Islam Indonesia. It began with the Tasmiyyah (the formula) and the Kalimah were of both of which written in Arabic. The Confession Islamic Faith), Syahadat (the was the Declaration of the Establishment of the essential part of the Proclamation of the establishment Hukum Islam and the Indonesia Islam (Islamic Law) as the Negara law of the state. The Proclamation was followed by a brief explanation, which stated that the Indonesian Islamic State or the Daulat al-Islamiyah or the Darul Islam (abbreviated DI), was Negara Kurnia Allah, a Gift from Allah. It was a state in time of war, Darul Islam fi Waqtil Harbi. All laws that operated in the territory were the Laws of Islam in time

of war.

The Proclamation was broadcast to the whole Islamic community and to the world. It was also stated that the struggle for national independence by the Republic, which had lasted for four years, had failed, and that now the time had come for the Indonesian to carry out the responsibility of furthering the Negara Islam Islamic community the holiness of the Islamic religion. Indonesia and maintaining The Reaction

of the Republic

of Indonesia

The Republican Government initially reacted mildly to the activity of the Darul Islam to balance the Dutch attempt to movement. Itwas viewed as a strategy of Kartosuwiryo in West Java. This was understandable, because at first form the Negara Pasundan a of KNIP member the Nasional Indonesia been had (Komite Pusat) and Kartosuwiryo a was He then of the of Indonesia: the of supporter party. Republic Secretary Masyumi his attitude towards the his first enemy was the Dutch. After the Renville Agreement, He became the Renville Agreement critical of very government changed. Republican and after the Hijrah (evacuation) of the TNI and the Republic from West Java, he began to oppose the Republic. He was of the opinion that the Republic had failed in its struggle of Indonesia. for national independence, and he became anti-Republic the aspiration of the Darul Islam movement, General In order to accommodate of the Indonesian Armed Forces in 1948, had made Sudirman, the Commander-in-Chief of troops under the Islam. He sent a battalion to the Darul some approaches contact with to make the Darul Islam. Amir Fatah of Amir Fatah command was at that time a military officer who had exerted some influence on the Sabilillah and the Hizbullah armies in Central Java. For unknown reasons however, Amir Fatah in could not carry out the orders given to him by the General. He remained meet not and did with Java North Central Kartosuwiryo. Pekalongan, to solve the Government 1950 and 1951, the Republican Between attempted Darul Islam problems through peaceful means. and

Kartosuwiryo

the Struggle

for

the Islamic

State

we can see account of the life history of Kartosuwiryo, the foregoing From was involved with the Islamic movement for at least twenty that Kartosuwiryo of the Indonesian Independence. years up until the time of the Proclamation the PSII party and was personally with He was closely associated acquainted with H.O.S. Tjokroaminoto, Haji Agus Salim, and later with younger people such

25Document

No.

177, Ks

3-0-11,

in Indonesian

on Darul

Islam,

16.

123

Kartosuwiryo

as Abikusno and the brothers Wondoamiseno, Aruji Kartawinata, Tjokrosuyoso, The PSII created the MIAI and Anwar Tjokroaminoto. Harsono (Majelis Islam as a It the is therefore Ala nationalists. bulwark Indonesia) against suggested here that the idea of an Islamic State was already latent in the minds of Kartosuwiryo and other top leaders of the PSII.26 The leaders of the PSII who joined the MIAI before the Second World War, were of the opinion that the MIAI was in every respect a no less viable party GAPI. When the GAPI campaigned for "Indonesia Berparlemen" for Indonesia), the MIAI members shouted even louder government (parliamentary Parlemen" "Indonesia harus mempunyai It (Indonesia must have a parliament). was obvious that all the political actions and counteractions of the MIAI were carried out at the instigation of the PSII group in view of the important position and others in the executive committee of the federated of Wondoamiseno, Abikusno, was the of the MIAI. However, Wondoamiseno vice-chairman the Japanese body. than the nationalist

between the nationalists invasion of Java put an end to the competitiveness (GAPI) the idea of the Darul Islam lived on. and the Islamic group (MIAI). Nevertheless, the Japanese occupation, MIAI was reinstituted by the military govern During ment in late 1942. Although placed in a difficult situation, the MIAI was successful the Islamic kyahis and ulama to participate in mobilizing in the various committees of provincial and welfare organizations councils, associations, (Baitul Mai). This some successful endeavour caused uneasiness and the nationalists envy among relatively they had been pushed aside by the inferior kyahis. Another unpleasant the nationalists for occurred when, during the formation of the Dokuritsu surprise usaha-usaha (Badan untuk menyelidiki Zyumbi Tyoosakai persiapan kemerdekaan, to enquire for independence), the kyahis and into the preparation Committee to obtain more than one third other representatives of the Islamic group managed The Islamic group was able to exert of the total 62 seats in the committee. its influence in the wording of the draft constitution the requirements concerning for electing the President. The draft constitution reads as follows: "The President of the Republic of Indonesia should be an Indonesian and a Muslim". Furthermore, its influence was also noticeable in the formulation of that part of the preamble of the draft constitution that later became known as the Jakarta Charter.27 in the subsequent political development in formulating the final decision However, on the Indonesian constitution we can see evidence of the influence that Sukarno, Hatta, and other nationalist leaders wielded. The Jakarta Charter was omitted from the constitution and a secular Pancasila ideology was adopted. The Islamic group accepted this compromise and it was hoped at the time the Muslims would be able to modify the to their aspirations and goals through democratic processes. constitution according has However, history proved that to be otherwise. It is suggested here that Kartosuwiryo in his political career and in his intimate who

felt

with leaders of the PSII, influential from 1925 to the time of the at had of aimed achieving the objective of his perjuangan proclamation independence, association

himself admitted in 24 June 1962 that during his interrogation by the military 26Kartosuwiryo authority an Indonesian "the idea of establishing Islamic state in fact was already existent since the Dutch colonial time inmy own thinking as well as in the PSSI ideology, which was later perpetuated by the Masjumi during the Japanese and the time of independent of Indonesia. My own ideology was put into occupation Republic of the Indonesian Islamic State (Negara Islam Indonesia) on 7 August 1949." practice with the proclamation over de Partai Sarekat 27See Algemene No. 620, "Een Rapport Document Secretarle, on the PSII), The Struggle p. 24. See also Boland, of Islam, pp. 7-39.

(Report

Islam

Indonesia"

124

S. Soebardi

(political struggle), which was "to decide what ideology the people wished to should Islam win the political struggle". Islam would then take hold of the so that the world of Islam or the Darul Islam, supreme leadership of the Government on the sovereignty of the people, can be established. The which is based permanently Darul Islam would not deviate in the slightest degree (tidak menyimpang serambut dibelah tujuh) from the teaching of the Holy Qur'an and the Sunnah of the Prophet politik follow

Muhammad.28

The Personal

Profile

of Kartosuwiryo

Through

the Eyes

of his Trusted

Followers

The

his Islamic religious following description of the personality of Kartosuwiryo, his and his convictions, personal lifestyle, supposedly magical powers, was related by some of his trusted followers who were still alive in 1971. They were former members of the Darul Islam and were interviewed by a military officer who was collecting For reasons of confidentiality, information on the Darul Islam movement. however, their names will be omitted here. A.J. said: "I was the personal guard of S.M. Kartosuwiryo when he was at Gunung Iwas therefore familiar with his lifestyle. He was a very simple man. When Galunggung. he needed something and could not get it, he did not become angry. He was not about his food; he accepted what was available. When he had rejeki particular to live it he would share his reserve with followers rather than it solely for on], [something his own family. He was a very strict and harsh disciplinarian, like a Spartan. When we bathed in the river, we were not allowed to use soap. Those who defied his instructions were punished. When his troops attacked the enemy and returned, he would enquire about their security and well-being. Once when we faced a surprise enemy attack we saw him take over the command of the troops and we defended him to the death. One day we were in the vicinity of Gunung Telaga Bodas in Tasikmalaya. We were was having his lunch. Suddenly an attack was launched from resting, but Kartosuwiryo the direction of Cisayong [a place in the mountainous region of Tasikmalaya]. When we reported this to him, he said: "They are males, and you are males too. Face the attack." that remark, he continued With to be fought." 29 eating and the battle continued decision On Kartosuwiryo's making, A.J. said: "At first Pak Karto formulated the idea, then he discussed itwith his staff before reaching a decision. This practice applied to there was one exception to the rule, and political as well as military matters. However, that was decisions on fighting strategy. He left this to his individual commanders. When a decision had been reached through deliberation, itwas carried out no matter what the were. out Pak Karto carried this in his capacity as Ulil Amri [Head of consequences State]."30

the magical powers of Kartosuwiryo, Z.A. recounted the following story: "In the of in West [East Preangan Limbangan region Java], there was a TNI [Tentara Nasional out We took up position from the "Batara Guru" concentration. and Indonesia] spread went mountain. in the direction of the Tjakrabuana [Lord Guru] Kartosuwiryo mountain. There was a belief among the inhabitants of Malangbong [East Preangan] that according to their estimate, on a certain day, the Ratu Adil [Just King] would pass by the place in a certain direction. The people of that region would assemble together at that place where the Ratu Adil would pass by. He, the Ratu Adil, according to the beliefs On

Politik Haluan 28Kartosoewiryo, 29 Wawancara dengan Eks Tokoh 30Ibid.

Islam, p. 16. D.I. (Interviews

with

former D.I.

Personalities,

12 June

1971, by A.J.).

125

Kartosuwiryo

of the people, would stop at that place and rest. It occurred that the advancing troops of the Darul Islam were in contact with an Indonesian army patrol. Therefore they had to stop there and rest. This was a mere coincidence. But this coincidence was due to the Ratu Adil, in this case Kartosuwiryo.'^31 About the Imam Mahdi, Sy.H. told the following story: "In our region Imam Mahdi [Right-guided Leader] was also known as Ratu Adil. He was the Head of State who would put into practice the Laws of Islam. Who in reality that person was, nobody knew. Perhaps the first person was Pak Karto. But we didn't know for sure whether Pak Karto was the Ratu Adil. According to our beliefs there will be a Ratu Adil."32 Many people believed that the Imam Mahdi (Right-guided Leader) would take the title of Imam, that is a person who receives guidance from God. They believed in it and this in turn provided a strong incentive for them to perform their tasks more vigorously. Pak Kartosuwiryo was respected as Ulil Amri, whose command had to be obeyed as long as it did not contradict the Qur'an. former Darul Islam member had the following to say about Pak Karto's Another It is just a relation with the Imam Mahdi: "I myself do not believe in Imam Mahdi. superstition. Our courage to struggle is not based on the Imam Mahdi, but solely on our to serve and obey God. Kartosuwiryo himself did not believe in the idea of consciousness the Imam Mahdi."33 However this belief was manipulated by his followers so as to their jihad spirit. This was often related to the belief in the Wahyu strengthen It was consciously (Divine Light called Cakraningrat). Cakraningrat spread and promoted among the Darul Islam followers in order to strengthen their fighting spirit. It was

in reality a tactic to achieve victory. Thereafter this belief was discarded. As for theWahyu Cakrangingrat, Kartosuwiryo himself in his interrogation, after his capture in 1962, gave the following explanation.34 In response to the question of whether itwas true he had received theWahyu Cakraningrat, and of what the process was like, he replied: "What I have heard about the Wahyu Cakraningrat through the radio is not true. It is only imagination. The process is as follows: It was about 5 October 1960, at 12.10 p.m., and not at night, as suggested by Ateng. Iwas at that time at Galunggung I was lying in a hut and was ill. I was treated by Ahmad Utara [North Galunggung]. as an I whom old-fashioned surgeon. He was operating on me: I had regarded Suja'i In middle of the the piles [Dutch: ambeien]. operation I saw a radiant light, which I on me. It was refracted through a plastic to be It shone thought sunlight. indirectly I woke up. I did not see the writing, which window of the hut. After the operation according to other people, was projected on my forehead. This light shone for about two hours. There were many people who witnessed this at that time: my wife, Dodo, Ules, and A. Suja'i, the village surgeon. They called this sunlight, written in the form of Arabic a name taken from a popular Javanese tradition to script, Wahyu Cakraningrat, indicate 'divine authority' granted to a future ruler." After that, this story spread among the Darul Islam members, and Kartosuwiryo, with

31Ibid., by ZA. 32Ibid., by Sy. H. 33He said: "Lingkungan Keberanian kami berjuang

saya tidak mempercayai ayah tidaklah didasarkan kepada

kami akan berbakti keinsyafan kepada Karto. Beliau sendiri juga tidak percaya semangat jihad. Menurut memperkuat hal-hal

mistik."

34Berita Atjara

Interogasi

II, p.2.

tuhan. Masalah kepada pendapat

Imam Mahdi. Imam Mahdi Imam Mahdi

tetapi

ini hanya mistik saja. semata-mata karena

ini juga berhubungan dengan Pak ini. Tetapi dipergunakanjugasekedaruntuk Pak Karto itu bersih, artinya tidak mempercayai

Imam Mahdi saya,

Hal ini,

126

S. Soebardi was honoured and regarded as holy. Kartosuwiryo said: "This to me. The picture on my forehead was only imagination."35

his Wahyu Cakraningrat, does not mean anything

of the Islamic

Ideology

Kartosuwiryo's

State

following part of the paper deals that can be gleaned from his Kartosuwiryo State very concisely but clearly in his book: in August Politics), which was published The

and

the Bai'at for

Islam

the Darul

briefly with the aspects of the ideology of own writing. He set out his idea of an Islamic Haluan Politik Islam (The Aims of Islamic 1946, about three years before he took the

decision to proclaim the Islamic State of Indonesia.36 The book was written while he was still the Chairman of the Masyumi branch ofWest in a speech at a meeting of the Java, and its contents were publicized by Kartosuwiryo was It attended the of branch party. by the entire Masyumi Masyumi Preangan as as of the Gerakan Pemuda Islam Indonesia well by representatives party membership the Muslimat of and Hizbullah of and Sabilillah, (Women's organization) and (GPII), was still recognizing the the women's branch of the GPII. At that time Kartosuwiryo Republic of Indonesia. to Kartosuwiryo, Islamic ideology was not only concerned with welfare in According this world but also with obtaining salvation in the hereafter. In relation to the Indonesian Islamic State, these ideals can be summarized as follows: 1 The 2 The

Indonesian Republic government

Shad'a

he envisaged was one based on Islamic principles. was

he envisaged

one

that would

ensure

the enforcement

of

the

(religious law) as widely and as completely as possible (sesempurna

sempurnanya).

3 Every Indonesian Muslim obligations both inmatters 4 He desired that the people should be free of any kind

was to be given the opportunity to carry out his related to this world and to the hereafter. of Indonesia and especially the Islamic community of oppression.

On the basis of this brief and general statement on Islamic ideology he hoped to build a new world: the Mardhotillah (the place blessed by Allah) and the Darul Islam (the Abode of Islam). was convinced that only through the formation of the Darul Islam Kartosuwiryo could the well-being and safety of the Islamic community of Indonesia and the entire population be assured. From the spiritual point of view the aims of the Islamic community were to establish a state in this world and to obtain salvation in the eternal world referred to as the Darul Salam. Thus the objective of the Indonesian religious teachers and the aims of the Islamic community were to strive for the establishment of an Islamic society blessed by and given mercy by Allah (Rahmatullah). God (Mardhotillah) The Bai'at for

the Darul

Islam

that the Islamic ideology had to be put into It was firmly stated by Kartosuwiryo In the process of of the Darul Islam movement. to the followers adhered and by practice the internalization of its ideology, the Darul Islam introduced the traditional method of bai'at. Bai'at was originally a Sufi term related to a Shi'i custom of initiation with an 35Ibid. S.M. Kartosuwiryo kecuali bahwa arti apa-apa, is mine. spelling 36Kartosoewiryo,

Haluan

said here as follows: itu merupakan Politik

Islam,

"Feit yang Allah

keagungan p. 42.

telah yang

terjadi itu bagi saya tidak mempunyai telah digambarkan kepada saya." New

127

Kartosuwiryo

oath of allegiance to the Shaikh. In the tradition of a Sufi tariqat (order), bai'at37 is the oath sworn to the initiating murshid as representative of the founding wali, inwhose hands the murid was to be like the corpse in the hands of the washer.38 Kartosuwiryo introduced a similar oath of initiation for the followers of his Darul Islam movement, especially for new members of the organization who wanted to join the fighting army. In to compare the Darul Islam bai'at with the tariqat tradition of initiation, a formula of a simple bai'at required by a shaikh of a small Shadhili tacifa is given here.39

order

0 God, I have repented before Thee, and accept as my teacher Shaikh X as my Shaikh in this world and in the next, as guide and leader of Thy Presence, and as Director murshid to Thy Path. Iwill disobey him neither inword nor indeed, neither overtly nor covertly. Confirm me O God, in obedience to him and his tariqat in this world and the next, and in the tariqat of the shaikh of shaikhs and imam of imams, the Qutb of the community, my Lord Abul-Hasan ash-Shadhili, God be pleased with him. After

this the shaikh and murid repeat together the Fatiha and tahlil. It is through in the full sense taken by a dervish that aman enters into the spiritual world of a

initiation

tariqat. In the same way Kartosuwiryo and the Darul Islam during the course of the rebellion as a the bai'at employed powerful means to impart discipline and loyalty to the Imam (Kartosuwiryo) and to the Darul Islam. A rather more elaborate formula of the bai'at of the Darul Islam is presented here in view of its importance. It begins with the tasmiyah formula, and the sentence of confession (syahada) and is then followed by the oath itself, which

consists

of eight lines:40

In the name

of Allah,

the Merciful,

and

the Compassionate,

"I testify

God but Allah, and Muhammad is the Messenger of Allah". 1 I swear this oath before God and before my witnesses, and

Commanders,

the

leaders

responsible

of

that

there

the Imam, the

the State.

2 I swear this oath truly, with honest and pure intent, to God Almighty, other

reason

Islam,

and

above the

3 I am willing because

and

Islamic

beyond state of

the

interests

is no

of the religion

of God,

for no

the religion

of

Indonesia.

to sacrifice my body, soul, and mind, and everything I possess

of [based

on] my

great

devotion

and

perfect

loyalty

to God

Almighty

and

further to uphold firmly the Confession of Faith and to defend the establishment of the Islamic State of Indonesia so that the entire Law of Islammay be in force to

its widest

extent

the

among

Islamic

in the whole

community

country

of

Indonesia.

4 I shall give absolute obedience to the decrees of Allah, the decrees of His Prophet and of the Ulil Amri [Head of Islamic State] and shall separate myself from all that is prohibited by Islamic Law with an honest and faithful heart [tulus dan ikhlas hati]. 5

I shall

commit

no

acts

of

treason

against

Allah,

His

Prophet

nor

against

the

Commander of the Army or the Head of the Islamic State. Neither shall Ido any thing to disgrace the Islamic community of Indonesia. 6 I am willing to defend the Commander of the Islamic forces of Indonesia, and the 37The Sundanese 38Spencer

39Ibid., ^The Indonesian

? (Ar. The Sufi Orders

term for bai'at

Trimingham, pp. 186-87.

vow

of allegiance)

in Islam

(Oxford,

is bengat. 1971), p.

137.

text of the bai'at is found in the of the Maklumat Komandemen "Lampiran 6" (Attachment to the announcement of the Supreme Command No. 6), Pedoman Dharma 1950, pp. 47-48. Sept.

No.

Tertinggi 10 Baku,

128

S. Soebardi Head

of

the

Islamic

source

whatever

State

they may

of

Indonesia

from

danger,

disaster,

and

treason,

from

come.

7 I accept that should I deviate from the oath I have sworn here, I should be punished by the Head of the Islamic State according to Islamic Law and Justice. 8 May Allah approve and confirm this oath I have taken, and may He give His help and blessing so that Iwill have the ability to carry out the sacred task that is the right and duty of a Mujahid [one who fights in a Holy War] defending the state bestowed by Allah, the Islamic state of Indonesia. Amen.

Allah

is Great, Allah is Great, Allah

is Great.

It is clear here that the oath of initiation quoted above made, and perhaps forced, the Darul Islam followers to become hizbullah (warriors of Allah) in the true sense. It was stated by Kartosuwiryo repeatedly that the secret of the success of his movement was to him, like the corpse in the to the attributed complete loyalty of itsmembers initially hands of the washer. The Government's

Military

Solution

to the Darul

Islam Problem

at a time when he could terminated his association with the Masyumi Kartosuwiryo no longer support the Renville Agreement and, especially later, at the time of the transfer 1949. of sovereignty to the Republic of the United States of Indonesia on 27 December to saw in West the the Java lent itself situation that practical Kartosuwiryo towards Islam ideology. The policy of Masyumi of the Darul implementation were one was movement in he and which his activities regarded as the Kartosuwiryo's West Java.41 The situation for in the freedom of Indonesian embodiment fight regional at the end of 1948 and early 1949 has been described by Professor Kahin as follows: ... in late 1948 and early 1949 almost as much of their [the Dutch] West Java puppet state

was controlled Islam as by their own troops. by Darul the Wall Negara Wiranatakusuma, [chief of the State], including to suppress would be able that only troops Republican

of Pasundan

officials, convinced

Pasundan were the Darul

Islam*2

Kahin here suggested that the only way to suppress the Darul Islam was through the use of Republican Armed Forces. Natsir can be described leaders such as Mohammad the attitude of Muslim However, as conciliatory.43 But when Moh. Natsir became Prime Minister of the Republic, after had to have the transfer of sovereignty was carried out, the Indonesian government some definite policy regarding the Darul Islam. Its policy was described by Niewenhuijze as being "soft". Moh. Natsir as Prime Minister realized that he had the responsibility of as a prominent member of the restoring peace and order in the country. However, he and as a Muslim who shared a common religious ideal with Kartosuwiryo, Masyumi tended to adopt a conciliatory policy towards the Darul Islam and encouraged them to return peacefully to the fold of the Republic. This musyawarah approach with the Darul Islam was taken during the first two years and it did not achieve its goal. Itwould appear that Kartosuwiryo of the 1950s. However, the Darul Islam interpreted the musyawarah approach as a sign of weakness on the part

41Boland, 42G.Mc.T.

The Struggle of Islam, p. 57. and Revolution Kahin, Nationalism

Press, 1952), p. 331. Local 43Goto Kenichi,

Politics

in Indonesia,

in Indonesia The Case

of West

(Ithaca, Java

New

(Dec.

York:

Cornell

1971), p. 33.

University

129

Kartosuwiryo

of the Republic of Indonesia. In response to the peaceful approach by the Government, as Imam of the Nil, sent two secret Notes to the President of the S.M. Kartosuwiryo, of 1950 and the Indonesia, Soekarno. The first letter was sent on 22 October Republic 1951.44 The two letters contained his suggestions second on 17 February that the of the Islam work the Nil and and the Nil Government with religion together recognize to fight against communism.45 sent He wrote also to the Prime Minister, Moh. Natsir, in response to a communication to hold a meeting in order to come to a consensus of opinion. In to invite Kartosuwiryo interview with the military after he was captured, Kartosuwiryo said: "My letter contained a rejection to that invitation, because Iwas of the opinion that such a meeting would make no sense, so long as they continued with their military operation and his

canonade

46

us."

against

His letters also suggested to President Soekarno that in order to block communism the Government should adopt lslamism, rather than Nationalism. The Indonesian Govern ment never responded to these confidential letters. When these peaceful approaches produced no result, the Government had to resort to there was no response to his two secret military means to solve the problem. When "Notas", Kartosuwiryo two

The

received

secret any

to eliminate Indonesian

The Surrender

were

'Notas' response evil

attacks,

military

his disappointment

expressed from slander,

received by the Republic. political,

the Indonesian

Muslim

in the following

the

respective we Instead

military,

and

authorities, received

economic

words: we

but

strong blockades

never

and

heavy in an effort

Islamic State, the Islamic religion and the entire

community.47

of Kartosuwiryo

On Monday,4 June 1962, at 12 noon, 13 years after the Proclamation of Negara Islam surrendered to the Siliwangi army division of West Java Indonesia, S.M. Kartosuwiryo under the command of Colonel Ibrahim Adjie. He was captured in the mountain of Geber in the West Garut area southeast of Bandung together with 22 trusted members of the Darul Islam. Among these were his bodyguards and his son, "Major" Muhammad Darda. His loyal and faithful wife Dewi Siti Kalsum Ardiwisastra from Malangbong ? also known as Ibu Wiwiek among his followers ? was captured alive the next day (5 June). The same day she was taken to the bedside of her husband who was seriously ill and was under the care of the military.48 6 June 1962, Kartosuwiryo's On Wednesday, most important military commander, was also a member of the Komando He surrendered himself. "Brigjen" Agus Abdullah, 44The

Indonesian

text of the two

letters

sent to President

II and III, pp. 244-55. Islam, Appendices 45"Manifest Politik Negara Islam Indonesia is found in Pedoman Bakti Dharma suwiryo, nota

ini sudah

rahasia

diterima

Soekarno

is found

in Boland,

The Struggle

of

No.

I. Huda, which is a pseudonym of S.M. Karto V/7", II (1955): 315-16, where it is remarked as follows: "Kedua oleh masing-masing balasan mustahiqnya, tapi belum pernah mendapat

dari pihak R.I. Melainkan hasutan yangjahat, hanya dengan serangan yang hebatdahsyat,dengan ekonomi rencana Abu-jahal dan dll., yang boleh diharapkan-sepanjang dengan blokade politik, militer, membunuh Abu-lahab Islam Indonesia, Indonesia: Islam dan Ummat Islam bangsa Negara Agama Indonesia seluruhnya." apapun

46Berita Atjara itu berisi

saja adanya 47"Manifest ^Pikiran

stated as follows: "Surat jawaban saya waktu IV, p. 2. Here S.M. Kartosuwiryo Interogasi dari ajakannya, kerana saya anggap ajakan itu tidak ada artinya selama masih terus dan kanonnade itu." serangan militer yang terjadi pada waktu

penolakan

Politik",

Rakyat,

p. 316. 7 June 1962.

130

S. Soebardi

of the Darul Islam movement. Also captured was "Major" (High Command) of the 11/1 Regiment of the Darul Islam army. During the the "Commander" Godjin, month of June there followed the mass surrender of the remaining followers of the Tentara Islam Indonesia, also known as the Jami'atul Majahidin, in response to the call in his capacity as Imam and Supreme Commander and command of Kartosuwiryo of Tertinggi

the Tentara Islam Indonesia. This call was issued on 6 June 1962 and signed on his behalf Darda.49 by his son Muhammad and the mass surrender of his remaining followers were The capture of Kartosuwiryo the result of the long and systematic planning and combat strategy of the army inWest Java. This was known as the strategy of Pagar Betis, i.e., the building offences consisting of the calves (legs) of the entire population. The troops directly responsible for the and his followers were the C Company of the "Kujang" capture of Kartosuwiryo Batallion 328 of the Siliwangi Division under the command of Lieutenant Suhanda. On 2 June 1962, Lieutenant Suhanda and his troops surrounded the hut in which were and his bodyguards hiding and captured them. Kartosuwiryo Kartosuwiryo was in poor health when he was captured. He was very thin and weak. A journalist who saw him on the day of his capture described him thus: "In spite of his bad physical condition, his face radiated strength and calmness. His hair and moustache were grey. He wore a Rolex wristwatch on his weak left wrist. The army doctor diagnosed him as suffering from malnutrition, heart condition, and swollen liver." 50 news of national as well as regional The of his surrender filled the headlines Antara The Indonesian newsagency newspapers. reported that when Kartosuwiryo surrendered, the popular belief that he was aman who was invulnerable (kebal), with the invisible (menghilang) came to an end. For a long time, his anak ability of becoming buah (followers) did not have the courage to mention his name "Kartosuwiryo", but called him the Imam or SMK (abbreviation of Sukarmadji Maridjan Kartosuwiryo), because the name "Kartosuwiryo" was regarded as angker (magically powerful).51 inWest Java because It was also great news for the military of the Siliwangi Division now they were relieved of one of the biggest tasks in the battle against subversive activities inWest Java. For the population of West Java itmeant the end of thirteen years and loss of many human lives. The army of suffering and of material destruction as the end of the Darul Islam movement and a surrender of the Kartosuwiryo regarded of the the the The towards restoration of year 1962 very important step country. security was the year of victory for the people and the government of Indonesia. It was an of the factor in bringing about the successful consolidation important contributing national program aimed at bringing back West Irian to the fold of the Republic. For the ordinary people who lived inWest Java, itmeant that they could now return to of peasants and farmers who had left their homes and normal life again. Thousands to nearby cities and townships because of the threat of the Darul gardens to migrate Islam, could now gradually return to their villages and start life afresh. Local civilian government employees were able to resume their normal duties. A great number of school children, whose schools were closed for a long time as a result of the Darul Islam disturbances, were able to return to their normal school activities. The entire region of West Java gradually came back to life again. Now after a period of thirteen years of unrest, the people could live peacefully without fear of being threatened

49Ibid. 50Ibid., 6 June 5IIbid., 8 June

1962. 1962.

WV^^ ^^^^Hr:?^^^k

?^P:-"

^BR^B?M*^:

S. M.

,^K

Kartosuwiryo

-^^^B^^^^^^^^^^^^^^H

132

S. Soebardi

by the Darul Islam bands. As a token of happiness and gratitude to the people of West to the capture of Kartosuwiryo, Java for their help and positive contribution the of the Siliwangi Division gave a selamatan (religious offering). A male Commander buffalo was slaughtered in the city square of Tasikmalaya in East Preangan. On 8 June of the regional council, held a 1962, the bupati of Bandung, together with members common prayer at the place where Kartosuwiryo surrendered, as an expression of inWest Java gradually gratitude to God for the capture of Kartosuwiryo.52 Activities to normal

returned

after June

1962.

The Trial of Kartosuwiryo his capture, Kartosuwiryo gradually recovered from his serious illness. He two for months in a military detention camp outside the city of stayed approximately of the members rebellion were captured in the first Bandung. Sixty-two Kartosuwiryo week of June 1962. Their positions varied: from a supreme commander of the Tentara Later the military commander of the West Negara Islam to a company commander. After

Division

a list of

125 former leaders of the Gerakan had been under investigation by the (Kartosuwiryo Movement) Kartosuwiryo were and who the classified into five by military military categories, according to their and the held in the movement. involvement The military recom past they position that these individuals be freed, but under specific conditions. mended As for Kartosuwiryo himself, his fate was to be decided by a Military Tribunal under martial law. This Tribunal would hand down its verdict on 16August 1962 in Jakarta. took place on 14 and 15 August The closed sessions of the Military Tribunal 1962. On 16 August 1962, the Tribunal, consisting of three judges, one public prosecutor, and a defence council, laid the following charges against Kartosuwiryo after having and witnesses: heard the evidence from Kartosuwiryo Javanese

Siliwangi

submitted

who

1 that he had led and organised attacks with the aim of overthrowing of

Government

the legal

Indonesia;

2 that he had led and organised a revolt against the legally established authority, the Republic of Indonesia; 3

that he had of

State

committed

the Republic

treacherous of

Indonesia

denied the charges Kartosuwiryo but pleaded guilty to the others. He the past by his subordinates. His President rejected it. Kartosuwiryo

acts on

in attempting to assassinate several occasions.53

the Head

of

concerning the attempts to assassinate the President also expressed his regret over atrocities carried out in defence counsel made a plea for clemency but the was executed on 12 September 1962, together with

five of his accomplices.54 the last session of the Tribunal reported as follows: A journalist who attended "Kartosuwiryo and his five codefendants were executed one by one by a firing squad".55 came to a tragic end. Thus the life of the rebel leader Kartosoewirjo Concluding

Comments

In the foregoing 52Pikiran

Rakyat,

account, 8 June

53Pinardi,

Sekarmadji, 54Ibid., p. 18. dan 55"Kartosoewiryo tembak

di suatu

tempat

p.

I have endeavoured

of religion

1962. 16.

lima orang kakitangannya Indonesia." Ibid., p.

di

to show that the relationship

masing 18.

masing

telah manjalani

hukuman

mati

secara

133

Kartosuwiryo

to the Darul Islam rebellion comprised many varied facets. Islam was fundamental to the of its leader. It remained the dominant ideology of the rebellion and to the motivation of the rebellion. the continuation force in determining However, the nature of the Darul Islam movement changed over time. Initially itwas a in Indonesia. Soon it developed just like other movements religious-political movement, into a gerakan terror (a terrorist movement) which adhered to the philosophy of being the arch-enemy of the Republic of Indonesia. Darul Islam became a movement that the Indonesian government and people. It caused great undermined and obstructed material damage and suffering to the people of West Java in particular. The Darul Islam as a religious-political movement that combined idealism with terrorism could not survive within

the climate of Indonesian

political

development.