Darul Islam (Indonesia)
Darul Islam was the name of an Islamic movement in Indonesia that was founded by the Javanese politician Sekarmadji Maridjan Kartosuwirjo (1905–1962) and fought for the establishment of an Islamic state between 1948 and 1965 . Through its uprisings and acts of terrorism, the movement represented one of the most dangerous threats to the still young Republic of Indonesia in the 1950s. The movement is named after the concept of Dār al-Islām ("House of Islam"), which in classical Islamic law is under Territory under Islamic rule in contrast to the non-Muslim territory ( Dār al-Harb ). With its orientation towards this dichotomous concept, the movement stood in clear contrast to the Pancasila ideology of the Republic of Indonesia, which provided for the coexistence and equal rights of different religions in the Indonesian state.
Kartosuwirjo's conception of Dār al-Islam
Kartosuwirjo, the founder of the movement, had been deputy chairman of the Sarekat Islam party from 1936 onwards , and in this function he had particularly strongly propagated the policy of non-cooperation with the Dutch colonial power. In reference to the emigration of the Prophet Mohammed from his hometown Mecca, he called the non-cooperation hijra . In 1939 Kartosuwirjo was expelled from the party because of his uncompromising attitude towards the Dutch. In March 1940 he and like-minded people founded an opposing party in the western Javanese town of Malangbong, the Pembela Kebenaran PSII ("Committee for the Defense of the True Sarekat Islam Party"), in which he continued his hijra policy. At the same time, he also founded a publishing house, which he called Poestaka Dar-oel Islam ("Darul-Islam literature") and in which he published the party's writings.
The party's program, which was also published by this publisher, shows very clearly in the first chapter what ideas Kartosuwirjo associated with Dār al-Islām. In it he explains that society in the Dutch East Indies consists of three strata, which differ from one another in laws, views and systems: 1. the "Dutch-Indian" or colonial society, which is the ruling stratum; 2. Indonesian society, which has neither rights nor its own government, and 3. Islamic society. The difference between Indonesian society and Islamic society is that the former focuses its hopes on a "Greater Indonesia", while the purpose and goal of Islamic society "is a Darul Islam as perfect as possible, in which every Muslim and every Muslim woman can practice the laws of the religion of God (Islam) as much as possible ". In a further chapter Kartosuwirjo calls for the unity of the entire Islamic world and its believers and expresses the conviction that only in this way a new world, namely Darul Islam, can be created. In order to attain Darul Islam, the believer must free himself from all Mecca customs, just as the society of Medina did in the time of the Prophet.
The way to the Islamic State
During the Japanese occupation , Kartosuwirjo organized the paramilitary groups Hizbullah and Sabilullah of the Masyumi Muslim Representative Council . After the Second World War, he founded the new Masyumi party with Mohammad Natsir. When the Dutch broke the Linggajati Agreement in July 1947 and began to reoccupy Java, Kartosuwirjo was in West Java. With the consent of the party leadership, he has now been appointed commissioner of the party for West Java. In this capacity he began from Malangbong with the associations Hizbullah and Sabilullah to organize the resistance against the invaders.
After the government had ceded West Java to the Dutch in the Renville Agreement on January 17, 1948 , Kartosuwirjo combined the troops he had previously looked after to form the "Indonesian Islam Army" ( Tentara Islam Indonesia TII). At a conference near Cirebon in March 1948 , attended by representatives of various Islamic organizations, the Masyumi party in West Java was declared dissolved and Kartosuwirjo was appointed Imam of the Islamic Central Council ( Madjlis Islam Pusat ) for West Java. From this position he tried to implement his plan to establish an Islamic State ( Negara Islam ). As early as the end of March 1948, the first districts of Negara Islam were established in Cikoneng and Cihaur .
At another conference in May, the Negara Islam area was divided into three areas, the main region or first region, in which the laws of Islam are fully applied, the second region, which is only half under the Ummah , and the third region, which is dominated by the non-Islamic side, namely the Dutch. The aim of the Islamic state should be the steady expansion of the main region. Different duties regarding the fight against the Dutch were determined for the population of the different regions. Centers for supplication were set up in the main region, where day and night at least 41 people had to deal with prayer and recitation of combative verses from the Koran.
While the economic situation in the Republic of Indonesia deteriorated significantly in the summer of 1948, Kartosuwirjo made it clear by sending his correspondence on behalf of the "Government of the Islamic State of Indonesia" ( Pemerintah Negara Islam Indonesia ) that he was the only legitimate representative of the Indonesian people looked at. In August 1948 he also had his own constitution drawn up for his Islamic state. When the Dutch occupied Central Java in December 1948 as part of the so-called "second police action" and numerous members of the republic's government, including Sukarno and Mohammad Hatta , left, Kartosuwirjo proclaimed the jihad fī sabīli Llāh , which was to continue "until all enemies of the Islam, the people and Allah, and the state by the grace of God established by Negara Islam Indonesia (NII). "
On January 25, 1949, a military confrontation broke out in West Java between Kartosuwirjo's Islamic Army and the national armed forces of the republic ( Tentara Nasional Indonesia TNI), which led Kartosuwirjo to regard the TNI units as "enemy" as well. The war thus turned into a triangular war between TNI, TII and the Dutch. How difficult the situation was for the republican troops in West Java can be seen from the fact that they concluded a separate armistice with the West Javanese puppet state of Pasundan, which was supported by the Dutch side, in order to be able to take better action against the TII.
After the republican government was reinstated under international pressure and resumed its work in Yogyakarta in July 1949 , it instructed Kartosuwirjo's former party comrade Mohammad Natsir, who had meanwhile become Minister of Information, to contact Kartosuwirjo in order to persuade him to contact the To discontinue the armed forces of the republic. The letter that Natsir sent to Kartosuwirjo on August 5th, however, arrived too late. Kartosuwirjo had formally proclaimed the "Islamic State of Indonesia" ( Negara Islam Indonesia ) in the village of Desa Cisampah on August 7, 1949 . In his reply to Natsir, Kartosuwirjo stated that he no longer wanted to reverse his proclamation.
Attempted solutions by the government
In September 1949 the national government formed a commission headed by Mohammad Natsir to solve the Darul Islam problem, but it achieved little. Kartosuwirjo, for his part, seems to have worked for a time with the "Army of the Just Prince" ( Angkatan Perang Ratu Adil APRA) of the Dutch commander Raymond Westerling . The government's attempt to negotiate with Kartosuwirjo in May 1950 by sending an old friend to his headquarters failed because fighting broke out between the government troops and the TII during the establishment of contact. In November 1950, Natsir, who had meanwhile become Prime Minister, made a second attempt to resolve the Darul Islam problem by declaring an amnesty for all armed groups that had not yet joined the republic. Meanwhile, Kartosuwirjo sent several secret notes to President Sukurno, in which he offered him an alliance against communism and demanded that the republic should make Islam the basis of the state as soon as possible.
The follow-up movements in South Sulawesi and Aceh
In January 1952, Lieutenant Colonel Abdul Kahar Muzakkar, who had been waging a guerrilla war against the national government since July 1950, joined the Darul Islam movement in South Sulawesi . He wrote a letter to Kartosuwirjo on January 20, 1952, in which he offered him to serve as his commander in Sulawesi. On August 7, 1953, on the fourth anniversary of the founding of Kartosuwirjo's Islamic State, he officially declared Sulawesi and the neighboring areas a part of Negara Islam Indonesia and declared his troops to be units of Tentara Islam Indonesia (TII). Outside of Indonesia, news spread in 1953 that the supporters had committed atrocities against Christians and forced them to accept Islam.
In January 1955, a year and a half after joining the Darul Islam movement, Muzakkar published his "Spiritual Record" ( Catatan Batin ), a pamphlet aimed at combating the "ills" of his followers. In the text he demanded that within six months a spiritual revolution should take place among his followers and their families. This should include the sale of all luxury items (gold rings, precious stones, wristwatches, radios, superfluous clothing) and the donation of the proceeds to the collective. At the so-called "First Urgent Meeting of the Islamic Revolutionary Fighters", which was held in Makalua at the end of 1955, they passed the so-called "Makalua Charter", a kind of basic law with 56 articles, which among other things stipulated that critics of Islamic polygamy should be pursued.
In September 1953, the military governor of Aceh Daud Beureueh (1898–1987) declared his area to be part of Darul Islam. He attacked government posts "to drive the Pancasila government out of Aceh".
End of movement
In the late 1950s, the number of Kartosuwirjo's supporters began to decline: some deserted, others were captured. The Indonesian government came to an understanding with the rebels in Aceh on May 26, 1959 by granting the province the status of a special region ( daerah istimewa ) with autonomy in religious matters. At the end of 1959, the Darul Islam troops returned from the mountains and joined the national armed forces. A solemn reconciliation ceremony took place on August 17, 1961.
In West Java, the movement lost momentum when Kartosuwirjo was wounded by a bullet on April 24, 1962, and his followers then lost faith in his invulnerability. However, on May 14, 1962, supporters of the West Javanese Darul Islam movement attempted an assassination attempt on President Sukarno when he was praying in the mosque of the presidential palace on the occasion of the Islamic Festival of Sacrifice . On June 4, 1962, Kartosuwirjo himself was finally discovered and captured by an army patrol in a hat near Bogor in a completely emaciated state. He was sentenced to death on August 16 and executed in an unknown location in September. This ended the uprising in West Java as well.
In Sulawesi, the uprising lasted until 1965. Muzakkar Kahar was surrounded and shot on February 3, 1965 in southeast Sulawesi.
literature
- BJ Boland: The Struggle of Islam in Modern Indonesia. The Hague: Martinus Nijhoff 1971. Reprint 1982. pp. 54-75.
- Bernhard Dahm: Indonesia. History of a Developing Country (1945–1971). Leiden: Brill 1978. pp. 76-78.
- Holk Dengel: Darul Islam. Kartosuwirjos fight for an Islamic state Indonesia. Stuttgart 1986.
- Cees Van Dijk: Rebellion Under the Banner of Islam: The Darul Islam in Indonesia . The Hague: Martinus Nijhoff, 1981.
- Hamdan Juhannis: The struggle for formalist Islam in South Sulawesi: from Darul Islam (DI) to Komite Persiapan Penegakan Syariat Islam (KPPSI) . Dissertation Australian National University 2006. Available online here: http://digitalcollections.anu.edu.au/handle/1885/7497
Individual evidence
- ↑ See Boland 55f.
- ↑ See Dengel 21.
- ↑ a b cf. Dengel 22.
- ↑ See Dengel 23.
- ↑ See Dengel 51.
- ↑ See Dengel 57f.
- ↑ See Dengel 62.
- ↑ a b cf. Dengel 63.
- ↑ See Dengel 67-69.
- ↑ See Dengel 71.
- ↑ See Dengel 74.
- ↑ See Dengel 77.
- ↑ See Dengel 102.
- ↑ See Dengel 130.
- ↑ See Dengel 131.
- ↑ See Dengel 105f.
- ↑ See Boland 65.
- ↑ See Dengel 119.
- ↑ See Boland 67.
- ↑ See Boland 66.
- ↑ Cf. Juhannis 129-132.
- ↑ See Dahm 7.
- ↑ See Boland 75.
- ↑ a b cf. Boland 62.
- ↑ See Dengel 158.
- ↑ See Boland 54.