1) Abdullah Sungkar was a prominent Islamic preacher in Solo who believed in a strict interpretation of Islam known as Salafism. 2) In the 1970s, he helped establish an Islamic school called Ngruki and a radio station that promoted Salafist teachings. 3) In 1976, Sungkar and Abu Bakr Ba'asyir decided to join the Darul Islam movement, an Islamist group seeking to establish an Islamic state in Indonesia. Sungkar took a leading role in recruiting members for Darul Islam in Central Java.

1. CHAPTER 5
SALAFY & IKHWAN
Inside understanding about religion, the effect of modernist inside DI was surreal on the people of DI Solo and
Yogyakarta. The conformation of this salafism was brought by Abdullah Sungkar and Abu Bakr Ba’asyir. They told to
the people of DI to cleansed their rituals from any innovation or bid’ah also purifies tauhid from any other blaspheme.
It was because of that inside ibadah people of DI are verily tactical and rejects many practices which were a lot done by
Islam traditionalists because of the consideration of bid’ah. An example was the recital in Friday night, going to the dead
for praying their souls, praying for help in the middle of meditation before dawn, the singing of adzan twice on Jama’ah
and others. Otherwhile, in the eyes of Sungkar the cleansing of tauhid not only about fighting syirik and khurafat but
also inside politics, according to Sungkar accepting Pancasila and UUD 45 as an ideology and main of all laws is a
musyarakat because making Pancasila and UUD 45 which was made by men as the intricate of Qur’an and Hadeeth of
prophet which came from Allah and His Apostles. Sungkar also prohibit the students in Ngruki to follow flag raising
ceremony. The reason was honoring dead matters like flag are considered the same to worshipping idols.
Yet this salafist regime were not the only one that conrugate the mind of DI in Solo and Yogyakarta. They were also
verily intacted by the thinking of people like Ikhwanul Muslimeen like Sayyid Qutb, Sayyid, and also Hasan Al-Banna.
The intricate of IM coherent in two ways: First, from the books by ulema IM which was loadly translated starting from
the year 1970’s. Secondly, towards exchanging mind between people of DI with activits of Ikhwanul Muslemeen who
taught at LPBA (Arabic Linguistic Education Body). The most congregation of IM wa the adoption of system usrah in DI
Solo and Yogyakarta. All the while, the clones of the intricate of DI in both towns also made to follow the books of
Ikhwanul Muslemeen like Maalin Fi Thariq by Sayyid Qutb and Al Islam by Sayyid Hawwa.
The cadets of DI in Solo and Yogyakarta then took over the leadership of Darul Islam Jamaah after Adah Djaelani and
friends were caught by securities on 1981. For the first time, core of the movement were moved to Central Java. On
their hands, DI was like having a companionships and rejuvenation. For the first time, Darul Islam Jamaah which was
led by young generations who never had experience “up the hills” with Kartosuwirjo, this chapter would elaborate the
history of DI movement in Solo and Yogyakarta. One of them was the historical tract of Abdullah Sungkar and also
expenditate how salafism and Ikhwanul Muslemeen could internally hit DI.
Abadullah Sungkar
The capture of all high officers of DI on 1981, did not make the movement Darul Islam broke down. The relay of fights
then soon taken over by the cader of DI from Yogyakarta and Solo. Truly, DI there was not without problems. The
leaders like Abu Bakr Baasyir and Abdullah Sungkar were captured. Yet, DI proved as an organization that was not
depending on leaders. The cadets of DI from these two cities were initiating to spin around the fights of Darul Islam. It
could be said that, after 1981, the fights of DI which were concentrated in West Java were moved to Central Java. Who
are they? They are the cadets of Abdullah Sungkar.
Abdullah Sungkar is a mubalig whom also a committee in ‫آل‬‫المومن‬ Ngruki, Sukoharjo. The guy who was an Arab
descendant was born in Solo 1937. He gets a religious teaching from his dad Ahmad bin Ali Sungkar was an immigrant
from Yemen. Formally, he did a school on a public school. He learns elementary from ‫آل‬‫ارشاد‬ , Solo. After SD on 1951,
then he continues school in Modern Islamic School, Solo. After elementary on 1951, then he continues school in Modern
Islamic School, Solo. At middle school Sungkar started to be organized. He joined in Kepanduan ‫آل‬‫ارشاد‬ . ‫آل‬‫ارشاد‬ alone
was an organization of Arabs ‫غير‬‫حبيب‬ or people of Arabs who were not the descendants of ‫محمد‬ who were also
organization of the bringer of Salafy to Indonesia. On 1945 he finished middle school. He continued school to
Muhammadiyya High, Solo. The activity in ‫آل‬‫ارشاد‬ also GPII was really converted the understanding of religion by
Abdullah Sungkar. In ‫آل‬‫ارشاد‬ he understands ‫الثقة‬‫القاعدة‬ of Abdullah Sungkar. In ‫آل‬‫ارشا‬ he understands the concepts of
tauheed Wahabbism which really said forth the purity of believe from sny blaspheme. Yet in GPII, as Islamic Mass
Organization who has the duty to held Islam shari’a, he became conscious the importance of Islamic Laws held. Besides
that he also put decrees on political world. In his very young age, he had become sympathize of MASYUMI Party (Syuro
Majlis of Indonesian Muslims), political party which at that time led by Muhammad Natsir. He was really adoring Natsir
who usually called as “politician who are clean and simple.” 442

2. On 1957, Sungkar were graduated from High School. He could not continue his study because his family could not
afford it. To help his parents, he then started selling batik. Sometimes he picked supply to be stored up to his mother
place, Jombang, East Java. In Jombang he met with Ba’asyir family whom also a Yemeni who lived in Pekunden Mojo
Agung village, Jombang East Java. Sungkar occasionally take batik to Ba’asyir family. Their family had a kid whom were
as old as Sungkar. He was Abu Bakr Ba’syir, the one who latter become friends also fugitive rolls with Abdullah Sungkar.
Even though they had known each other for a long time, yet both of them just got into close friend around 1965. At
that time Indonesia were in amidst of political disturbance. On September 1965, happened killing acts which was known
by G30S happenings (Gerakan 30 September or Movement of Nine 30th
)where several General of Infantry were killed
by their political enemies. There happened a scorn that the act of killing had been conducted by PKI (Partai Komunis
Indonesia or Indonesian Communist Party). This event sparked anti-PKI demonstration in various cities in Indonesia.
This mass act not only succeed to torn PKI away but also hopped down Soekarno, a president of Indonesia which wre
considered close to PKI. When the movement of demonstration anti PKI arisen, Abdullah SUngkar and Abu Bakr Ba’asyir
were both active in Youth Al Irsyad Solo while Sungkar as a committee in the field of da’wa. In the same years he also
became a person in BPTS (Badan Pelaksana Tabligh Surakarta or Surakarta Islamic Event Organizer Organization). In
the time of political unrest Sungkar started to be active as mubaligh. Since the beginning Sungkar was known as
preacher (da’wa expert) who were considered to be extreme. It was known that often he preached about the importance
of cleaning tauhid (believe) from all kind of blaspheme also the importance of the stand in Islam Shari’a. At those years
Sungkar started to give away his socials. He connect with many figures of Islam Youth also Islam politician in Jakarta
including Muhammad Natsir, his idol.444
On 1967, his name were starting to be known in Solo after he was with Bu Bakr Ba’asyir and Hasan Basri made Radio
Dakwah Islam ABC (Al Irsyad Broadcasting Comission). The three of them were plausibly committed to preach on this
channel. Yet the committee of Al Irsyad Solo were not really delighted of them because nonetheless they were
considered to extreme. Finally on 1969, the three of them agreed to resign from this radio and made a new radio
channel called RADIS (Radio Dakwah Isalamiyyah Surakarta or Surakarta Islamic Preach Radio) 445. The three of them
worked together with Abdullah Latif the owner of Islam Teaching Institute and Orphanage (YPIA) Al Mukmin in around
Gading Kidul, Solo. In that place also, they formed RADIS. One of the decree of the radio was not playing Western
Songs. Which interestingly their radio were very much liked by Solo citizen. They could make a group of listener and
from them this radio was funded. RADIS also had reporter to fill in the news which complied with news regarding
Islam.446 All the while besides filling in radio, Sungkar and his friends also made a recital forum in Mesjid Agung Solo.
This recital forum was closely called midday recital, because they usually made it after dzuhur praying. Besides Abdullah
Sungkar, Abu Bakr Ba’asyir, Hasan Basri, also were active to fill in preaching in forum of recital Abdul Qohar Daeng
Matase, Yoyo Rsyawandi and Abdullah Baraja.447
All the while on 1970, Abdullah Sungkar also prawned by Muhammad Natsir as Head Helpers of vice (DDII) Dewan
Dakwah Islamiyah Indonesia Solo. Natsir also concurred to Abdullah Sungkar to make a Islamic school (pesantren).
That idea was sanctified by Sungkar and friends who usually make a recital after Dzuhur. Abdullah Sungkar then went
back to ask Abdullah Latif to made a pesantren. This was in good riddance with Latif. As how RADIS, they used then
land in Gading Kidul 72 A Solo to make a school called Al-Mukmin on 10 March 1972.443 After several years this school
overcame in Gading Kidul, Sungkar and friends got helped in funding by Ustadz Asad, a rich man in Solo. This fund
was used to buy a land in dukuh Ngruki, Cemani village, Grogol district, Sukoharjo. Exactly around 13 km north of the
city and one kilometers South of Solo. Pesantren Al-Mukmin then moved there on. After that while that the school had
also been known as Pesantren Ngruki.449
Inside his ifthar Sungkar in Dzuhur recital as well as RADIS radio usually trends to soar about the importance of the
inauguration of Islamic Shari’a and rejection towards the human made laws. The speech like this were considered by
securities to staunch the strength of the government. On 1975, the military officer in Central Java thrown RADIS. This
thrown did not make Abdullah Sungkar down. He insisted to staunch the government even more. An example was in
one of the standings in Solo, in their Holy Mosque, he insisted to ask people to be GOLPUT (White Sectarian) or not
choosing in election on the 1977 election, it was because he thought that there were no leaders who could be chosen,
while Islam leaders who were supposed to be chosen was Mohammad Natsir and Mohammad Roem was not
probated.450
All the while, on 1976 Sungkar thought to change his fighting strategy. He thought of making a mass (jama’ah) which
would fight for their thoughts to make an Islam Nation. This thought to make a jamaa’ah ruled over after Sungkar and
Ba’asyir cultivate Hadeeth of The Prophet and Companion Atsar about jama’ah. The example was atsar or sayings of
Umar ibn Khattab, the Amrullah said, “La Islama illa bi al-jama’ah, wa la jama’ta illa bi imarah wa la imarata illa bi al-
itha’ah (It was not considered Islam if we are not inside a Jama’ah, and it was not considered to be in Jama’ah except

3. with leadership and there are no leadership except with observance.) The saying of the companions opens up a new
conscience of Abdullah Sungkar. He thought that it was necessary to form a mass as a way to Jihad.451 He sought that
all this time the fought of Islam were not a continuation of Islam teachings. Islam was propagated through party and
mass organizations of Islam, yet if we consider to the decree of The Prophet it was clear that the fought of Islam which
was justified is through jama’ah. Inside the view of Sungkar parties and mass organizations did not sanctified to the
criterion of jama’ah, the point was there were no imamah and bai’ah. Finally, Abdullah Sungkar ask Abu Bakr Ba’asyir
and 12 ulema of Solo non-party like Abdullah Tufail Saputra also Abdullah Marzuki to form a Jama’ah. There were
meetings several times, yet when Sungkar and Ba’asyir brought up the idea of jama’ah as a form of Jihad, the 12 ulema
rejected it. These rejections did not strew down the steps of Sungkar and Ba’asyir, they were hard-headedly insist to
make a Jama’ah Islam.452 Them both had thought to make stand-alone jama’ah called Jamma’ah Islamiyah.453 Yet this
plan to make this own Jama’ah was left out, the point was they had a better thought to joi with jama’ah which existed.
The choice were falling down to Darul Islam or DI.
Before the emergence of thought to join with Darul Islam, Abdullah Sungkar alone had enjoin relationship with the
figures of DI like Haji Islamail Pranoto, Tahmid Ahmad Basuki, also Basyar. On 1976, Hispran and friends actually very
diligent to do recruitments of people of DI in Central Java and East Java. They also came to meet Abdullah Sungkar.
Hispran actuated Sungkar to join with Darul Islam Jamaah who had the dream of forting the Islamic Shari’a in Indonesia.
The idea of DI was verily intact with the will of Sungkar which was the atonement of Islamic Shari’a in Indonesia.
Hispran also added that DI had a goal of short-comings which was to confront the Communism threat from Vietnam
which endorsed through North Kalimantan to Indonesia. Hispran also pertain about the concept of DI fights which was
iman-hijra and jihad. This discussion happened several times, finally after Sungkar failed to make his own Jama’a, on
December 1976 Abdullah Sungkar with Abu Bakr Ba’asyir enjoin to join Darul Islam. The join of these two ustadz from
Ngruki was marked with the event of bai’a of both parties by Haji Ismail Pranoto aka Hispran. After bai’a, Hispran then
appoint Abdullah Sungkar as leader of DI Jama’a in around Surakarta region. Whlist Abu Bakr Ba’asyir was appointed
his vice, the enjoinment of Sungkar to DI was heard by Muhammad Natsir who then asked Sungkar to choose between
DDII and DI. Sungkar still had chosen DI and forethought his adherence in DDII Surakarta.454
After enjoinment with DI, Sungkar extravagantly did recruited several people in Solo. He closures several of his best-
friend. One of them was Hasan Basri, the close friend who also built radio RADIS. On January 1977 Hasan Basri were
bai’a by Sungkar.455 after bai’a Sungkar also gives power to Hasan Basri to find followers. Besides recruiting his close
friends, Sungkar also recruited his students. One of them was SUnarto aka Adung who had been Sungkar disciple since
Sungkar started to pin-point dzuhur lecture in Solo Holy Mosque. By Sungkar, Sunarto then made as silah or director
between himself with the leader of DI KW(Territorial Commandment) 2 (Central Java) like Ahmad Husain, Basyar, and
Haji Faleh.456 Alongside, on January 1977, Haji Ismail Pranoto (Hispran) was captured by the government officials
which then made over with several caught acts of people of DI in Java and Sumatra. Ahmad Husein, the high officers of
DI in Central Java which uncaught by the capture also wittingly met Sungkar in Surakarta and made him as Commander
II KW 2, Central Java. Husein also told Sungkar to fortify the recruitement of people of Jama’a in the wider region
(Kecamatan).457 Even though had heard about the capture in various areas to DI that did not make Sungkar fearful. He
kept to be actively recruiting people. Besides close friends and his followers, Sungkar also recruited teachers in Ngruki
pesantren or Ngruki Islamic School.458
On 12 March 1977 Abdullah Sungkar was taken over from his house by eight security officers from Surakarta. The
officers promised to have him freed after meeting with their boss. Yet, nevertheless Sungkar was captured and held
detainee for forty-eight days in Laksusda Central Java, Semarang. He was on to be actively campaign about ‘white-bands’
(Golongan Putih) on the 1977 elections. On 29 April 1977, he then was freed.459 Jail did not make him apostate. After
1977’s election which started on May, he was actively spamming and did heaps of recruitments. Usually he did a
conjuncture inside houses of DI members in Solo. These conjunctures were a part of training of people of DI. Besides
that, he also did stuff inside local recital. Usually Sungkar does two conjunctures. First was general conjunctures that
was shown publicly which was wider and local conjuncture which usually did after general conjunctures. This special
ones were only attended privately, only those who were interested with the materials of the speaking. Those who were
interested usually recruited to be DI member.460
The Entrance of Salafist Teaching
The join of Abdullah Sungkar and friends started an entrance of salafist regime to the body of Darul Islam in Solo and
later on DI Yogya. Sungkar was a revolver of this teaching. In Ngruki Islamic School they apprehended the education
system of ubudiyah which was clean from bid’ah. Besides that he also attuned his disciples for taqlid to follow any form
of school of thought. All the while, apparently, special about belief or conjunctive of faith (aqidah), this school of
thought adopted Muhammad ibn Abdul Wahab, the former of Wahabbi movement.461 Muhammad ibn Abdul Wahab

4. also called everything that pere procured besides Allah, closure and enclosed outside obedience and prostration to Allah
as thagut. All the people who do deeds according to thagut has to be fought and be enmity. According to him there are
several kinds of thagut alongside: all the judge who scruntified and plagiarize Allah’s law and also whom so ever decided
upon a case according to something from Allah. The judiciary of a muslim to thagut is to fight and make enmity with
them.462
The accordance of Muhammad ibn Abdul Wahhab thoughts was clearly seen inside the conjunctures of Sungkar. He
usually criticized the flag boarding ceremony which was obligatory to be done every Monday at school. The show that
was criticized by Sungkar is the commemoration to the red & white flag and beheld by the national anthem Indonesia
Raya. According to Sungkar that deeds was shirk because it was procured to be the same as the commemoration of
idols which was done by kafireen of Mecca at the time of the prophet. As how idols was unloving things just as well as
the flag.463 not only about prostration to the flag that was criticized. He also scruntified the songs which said that
could be led to blasphemy, like the song Bagimu Negeri (For You Our Nation) which usually sang on the flag rising
ceremony.
“….but weird, the muslim who were in the morning congregation half to five in the morning still in inna shalati
wa nusuki wa mahyaya wa mamati lillaahi rabbul al-amin (nevertheless my congregation, my deeds, life and
death were to be surrendered to Allah red.). At seven it had been changed. At seven o’clock. To the nation
we promise, to the nation we dedicate, to the nation we sacrifice and to the nation our soul and body. Just
imagine that my fellow mates, that the school of Al Irsyad also being taught, in Muhammadiyyah also. The
tone of the song clearly church-like, wong the one who make that is Christian pure composts. Also the lyrics
are shirk. My fellow brother, which kind of musyrik then if that was not so? If Muslim accords, to You Allah
we promise, to You Allah we are dedicated, to You Allah we sanctified, to You Allah all our deeds and
souls.”464
That main reason also made Abdullah Sungkar and Abu Bakr Ba’asyir prohibit the commemoration of flag rising in
Ngruki School. Sungkar also pointed out that the decree of the government which concludes Pancasila as all the voices
of laws was also a shirk aka not believing in G-D, because Pancasila had become the force cometh to Koran and Hadeeth
which were also believed by Sungkar as the main source of laws to all Muslims.465
All the while, the inclusion of Salafism which was brought by Abdullah Sungkar also looked uponthe congregation did by
DI people in Solo. The cadets of DI over there were verily anti all the congregation which considered as bid’ah. For
example, they rejected qunut after dawn prayers, adzan twice whenever there is a Jama’ah congeration on Friday, did not
do recitals on Friday night and so forth. Those congregations was rejected because it had not been practices by the
Prophet. After that, these cadets of DI also tried to do Sunna which were propagated by the Prophet. All of the cadets
in Solo and Yogya always tried to pray in the beginning of time and together in Masjid, do a Monday-Thursday shaum
and others. Books that were being programmed was book about Salafism like books of Bulughul Maram by Ibn Hajar
Al-Ashqalani, book of Riadhus Shalihin by Imam Nawawi and others466
DI Solo & Yogya
At the other while on the brink of 1978, Abdullah Sungkar were tripped by problems. It was caused by Sungkar talking
hurriedly in a congregation on Ngadiwulih Pondok Pesantren, Matesih, Karanganyar. That happened on the 20th
of
January 1978. Securities were angered after he mentioned that Pancasila is made by human while Koran were the gift
from the Divine. It was beacause of that according to Sungkar Pancasila had no meaning compared to the Koran.
Besides that, inside his sermon also, Sungkar said that there were high officers, two more high officers which were
indicated as PKI (Communist Party of Indonesia).467
It was caused by that sermon, Abdullah Sungkar went back to be called by Surakarta Kodim (Security Officers) to be
asked for whatever he said in the sermon. Learning from his experience called by Kodim on 1976, not attending beseech,
he went onto hiding to Jombang East Java. The escapes of Abu Sungkar at that time did not make the movement of DI
in Solo weakens. His position was replaced by his mate Abu Bakr Ba’asyir and Hasan Basri. After that, after the escapes
of Sungkar, DI Solo had gotten more powers. On the same month Abdul Kadir Baraja came to Ngruki. The Activists of
Lampung DI concisely came to Ngruki, running away from security officers. Before running to Ngruki, Baraja went on
hiding in Jakarta. In Jakarta he finished a writing called Hijra & Jihad which later on become the book of reference for
DI in East Java. Baraja alone was a friend of Baasyir when he learnt in Gontor School and both of them still has a family
relations.468 the coming of Baraja was happily accepted by Ba’asyir. Happy because Baraja could replace Sungkar to be
a teacher in Ngruki, whlist at the same time Ba’asyir needed a person who could do training in Yogyakarta.

5. At that time DI had started to reach Yogyakarta. The first person to join DI was Tolkah Manysur, a student in IAIN
Sunan Kalijaga. After joining DI, Tolkah started to do an approach for recruitments. On March 1978, he successively
make Yusuf Latief, a friend in college to point to the Ngruki School. There, both of them met Abdul Kadir Baraja. Inside
that meeting Baraja succeed to make Yusuf Latied to join the DI Jama’a. Latif were bai’a (A form of truce in Islamic
understanding) by Baraja. After done, Latif were met with Abu Bakr Ba’asyir, later on appointed Latif to do a
recruitment in Yogyakarta.469
This job was done by them smoothly. Only in a month both of them succeed in asking his friends to come to Ngruki to
be bai’a. Amongst them were Fihirudin which later on known as Abu Jibril and Hasan Bau, a student of IAIN from
Papua, who were truce by Hasan Basri and watched by Abu Bakr Ba’asyir. Both of the teacher from Ngruki then told all
the student to ASAP make a commandment structure in Yogyakarta. Besides that Hasan Basri told the youth to do the
recruitment program and training of people of DI. Not only that, they were appointed to bai’a new members.470
On the start of May 1978, Yusuf Latief and friends made DI Yogyakarta structure. On the meeting in Sudirman Mosque,
Yogyakarta, Hasan Bauw was chosen to be the leader of DI Yogyakarta. Yusuf Latief along with Mulyono was chosen to
be the vice.471 after the made of structures of DI Yogyakarta, Yusuf Latief and friends start to be active doing
recruitments of people. Not only to the students have they also done recruitments to people through general recital.
They looked after all the attendee of the recital, those who were enthusiastic were closely pampered. After that, they
would be taken to discuss about religion. Inside that religious discussion it would be apprehended about the importance
of the obligation to held Islamic Shari’a, Jihad as the way to attend Islam Laws also obligation to join Jama’a. Their
Da’wa were pretty effective, they could recruited a lot of new members from students especially IAIN student.472
moreover from the tendency of students, they also had done recruiting people outside the university. The number of
people who successively recruited were not as much as students, yet people of non-university who were recruited
recently became the key figures of DI Yogyakarta. As an example was Bambang Sispoyo an IAIN officer who recently
became the General Commander of Region Yogyakarta. There were more, Drs. Nuri Suharsono, a religion teacher who
were recruited to be KW 2 East Java Staffs.473
All the while on May 1978, DI movements in Solo successively added a new energy. Abdullah Umar, DI Medan member
which were pointed to be accounted in Jihad Commands, came to Ngruki. As how Abdul Kadir Baraja, a mas from
Mangarai NTT (East of Nusa Tenggara) came to Solo for hiding from securities. The coming of Umar to Ngruki was
accepted by Ba’asyir which were also the alumni of Gontor School. Abdullah Umar were appointed to teach in Ngruki
and also does teanching and training of DI members in Yogya.474
All the other while on June 1978 there was a coordination meeting between DI Solo and Yogya. The meeting was held in
Jombang, the hiding place of Abdullah Sungkar. From Yogya came several as such Hasan Bauw and Yusuf Latief. While
Abu Bakr Baasyir, Abdul Kadir Baraja, and Abdullah Umar came to represent DI Solo. Inside this meeting, the people
from Yogyakarta appoint an idea to SUngkar which were anointed to be elders of DI Central Java to do acts of weaponry.
The point was they saw that da’wa by speaking on the podium was not worth the cause. Yet, those ideas were rejected
by Sungkar. Sungkar foresaw that tauheed receptions or aqidah had become the first priority before doing acts of
weaponry.475 after this meeting, special recital DI Yogya were intensified and done every one week. Starting from June
1978 Abdullah Umar were duet with Abdul Kadir Baraja doing a solitary with DI members in Yogya.
The coordination meeting of DI Solo and Yogyakarta started to roll over on August 1978 in Yogyakarta. Abdullah
Sungkar went over to meet in that congregation. Besides Sungkar and Abu Bakr Ba’syir, Hasan Basri and Abdullah Umar
also came over to represent DI Solo. All the while, around nine people of DI Yogya went over. Besides them were Yusuf
Latied and Hasan Bauw. Inside that meeting, the matter and ideas to recruit all the disciples and students of Ngruki
school to DI was discussed.476 Yet because of the security reasons, especially hard for the youth to keep this plan
secret, this idea were not yet able to be approved. Besides that, there was a discussion also about the plan to enjoin all
the figures of Muslims in Yogyakarta to join DI. The figures that was trying to be lobbied were Ir. Syahirul Alim, a
lecturer in UGM, Ir. Basyir Wahid, another UGM lecturer (Gadjah Mada University) Yogyakarta, A.R. Fahrudin, the
leader of PP Muhammadiyyah, and Syafi’i Ma’arif, IKIP lecturer Yogyakarta. At first, Abdullah Sungkar was asked to
lobby those figures, yet because of security reasons finally meeting decided to pin-point Yusuf Latif, Mulyono, Fihirudin,
Nuri Suharsono, and several other members to lobby those figures. Yet, this effort according to Yusuf Latief were a total
failure. All those figures did not gave a good respond, not even one.477
On November 1978 there was a DI meeting of coordination in Central Java. All the messenger of DI from 12 region in
Central Java which was Solo, Yogyakarta, Boyolali, Kudus, Semarang, Magelang, Sragen, Brebes, Kebumen, Purwakerto,
and Pati, came to Kudus. Nuris Suharsono represent Yogyakarta came to that meeting. The meeting was led directly by
Ahmad Husein, the General of KW 2 Central Java. One of the talks inside the meeting was a deal to make Central Java

6. region as the madina or “The City” for hijra to DI activists outside of Central Java which were apprehended by security
officers. Yogyakarta was one of the place which was chosen to do hijra. What was unexpected were, after the meeting,
Ahmad Husein lend to figure of DI who were a fugitive of police to Nuri Suharsono to be taken to Yogyakarta. Those
two fugitives were Warman aka Musa and Farid Ghozali. Both of them was figures of pasus (special force) DI that is on
the run from security officers.478
Yet the analysis of the high officers of DI was wrong. Central Java were not a save area. On November 1978 happened a
series of capture towards the figures of DI, it was not small in that month three of the most important figures of DI Solo
was captured by the officers. On 10 November 1978 securities were successful to breed the movement of Sungkar and
captured him in Keplaksari village, Peterongan, Jombang. A week after Hasan Basri and Abu Bakr Ba’asyir was also
captured. Not only that several loyal followers of Sungkar also were captured one from many were Sunarto aka Adung
and Fihirudin.
The capture of Abdullah Sungkar and Abu Bakr Ba’asyir made angry their opponent. Especially the students in
Yogyakarta. They were planning a revenge acts. This revenge acts were planned by DI figures of Yagyakarta like Hasan
Bauw, Nuri Suharsono, Bambang Sispiyo, Yusuf Latief, along with Warman and Farid Ghozali who were hiding in
Yogyakarta. They planned to kill Parmanto MA, a lecturer of Sebelas Maret University which had been pin pointed to
splurred the movement of DI to the security officers. On January 1979, Hasan Bauw, Warman, Farid Ghozali and
Abdullah Umar killed Parmanto in his house in Solo. Yet, unfortunately after the murder of the lecturer, securities
smelled the appearance of Warman and friend in Yogya. Still in the same month Farid Ghozali and Abdul Kadir Baraja
was captured by officers. On the brink, Farid Ghozali died by shot. The moment of captures made a suspicion that
there were apostasy in DI itself. Warman and friend were suspecting Hasan Bauw who were inanimately sell Farid
Ghozali and Baraja to the securities. This suspicion then reported to Ahmad Husein in Kudus. Ahmad Husein then told
Warman to execute Hasan Bauw. Finally Warman met with several DI figures Yogya and they prodigies to kill Hasan
Bauw which were considered to be a traitor. Still in the January 1979, Warman kill Hasan Bauw.479
The act of violence by Warman and friends did not stop there. On February 1979 they continued on with fa’I acts in
IAIN Sunan Kalijaga. They were successful to grab money around Rp 3.900.000. Not only in Yogyakarta, Warman and
friend did these acts up to Malang, East Java. Over there Warman tried to rob IKIP Malang. Yet, this mutiny were
neutralized. More unluckily after hiding for several days, Warman and friend were captured by the securities. Along
that was captured were Abdullah Umar, Yusuf Latief, Nuri Suwarsono and the others. Meanwhile, Bambang Sispoyo
were just captured a year later.480 As how Abdullah Sungkar, the followers which were captured also being sent to jail
Mlaten Semarang.
Eventhough all the high figures had been arrested, the cadets of DI in Solo and Yogya continuously fights. All those who
continue on fighting was the new cadets of DI from the recruitment of Yusuf Latief and friends. There were two
important figures in Yogyakarta who were active to bring back DI in Yogya at the beginning of 80’s, they were
Muchliansyah and Irfan Awwas. Muchliansyah came from Borneo and student of UII (Indonesian Islamic University)
Yogyakarta. While Irfan Awwas were the biological brother of Fihirudin. He attended IAIN (National Institute of Islam
Religion) Sunan Kalijaga. To upheld the captures Muchliansyah and Irfan Awwas also all the other cadets of DI Yogya
which were not captured from the securities hide in BKPM organization (Coordination Body of Mosque’s Youth)
Yogyakarta. Besides that they were also active in HIMAMUMES (Gathering Battalion Youth Mosque) Sudirman Mosque
of Yogyakarta. The same thing were also done by cadets of DI in Solo. Many of them hides in Ngruki Islamic School.
This strategy were actually pretty comprehensive. Muchliansyah and Irfan Awwas were successful to do a reenactment
of DI Yogya members which were left. And also a lot of DI Solo activists. From Ngruki School they consolidate around
their movement. Other while in the beginning of 1981 several people of DI cadets which were captured was freed
amongst them were Sunarto aka Adung and Fihirudin.481 The freed of Sunarto made the movement of DI in Solo
empowered. While the freed of brother of Irfan Awwas also empowered DI Yogya. The point was after they were free
DI movement were starting to blow up. They also starts the system of usra teaching.
The Account of Ikhwanul Muslimin
Usra a kind of little reciting group where inside it concerns several person around 10-15 people which were led by a
naqib were an Arabic term for pengajian. A naqib is responsible to do a training of religion to his disciples. This recital
happened once a week. The greatness of usra was not only a group of reciting muslims, usra which in Arabic means
family succeeded to make a group of recitals becomes a family which were not bound by blood but by religion. The
emotional and personal relations between the members are quite tight. The close relations were a fruit of the three
increments of usra which were ta’aruf or the proses of knowing each other, tafaahum the process of understanding each

7. other and the last is takaful or helping between each member.482 Usra were made a method to train DI groups in Solo
and Yogyakarta, it was not unexpected that these groups are usually group of usroh.483
Usroh alone was a concept that were adopted from the congregation system of Ikhwanul Muslimin, Egypt. Hasan Al
Banna, the founder of IM especially made a book called usra which were also a book of bible for people of DI in Solo and
Yogya. The adoption of this concept leads the strength of Ikhwanul Muslimin understanding inside Darul Islam Jama’a.
The entrance of Ikhwanul Muslimin concept had a different story. IM increments did not only enter through translation
books by ulema of IM which were published in Indonesia around 1970’s and the beginning of 1980’s. But, the activists of
DI had straight-forward meeting with several IM figures which came to Indonesia. The story started on 1980 when in
Jakarta stood LPBA (Lembaga Pendidikan Bahasa Arab or Institution of Arabic Language Education) 484. This
institution were appointed by University Islam of Imam Muhammad ibn Saud in Riyadh, Saudi Arabia. In Indonesia,
LBPA made a lot of work with Dewan Dakwah Islamiyyah Indonesia or Indonesian Councils of Spreading Islam (DDII)
led by Muhammad Natsir. Besides making education of Arabaic language, this institution also had join hand programs
with Islamic school in Indonesia and apprehend lecturers from abroad.
By the recommendation of DDII, LBPA also joined hand with Al-Mukmin School, Ngruki. This institution of education
sent their lecturers to teach in Ngruki. Several lecturers who taught in Ngruki were the activists of Ikhwanul Muslimin
(IM). Amongst them were Syaikh Khalim Khamada, a member of IM from Iraq. In Ngruki happened an interaction
between the activists of DI with Syaikh Khalim Khamada and friend, there was a discussion between them, starting from
ideas and thoughts of IM up to the training method of IM that were called usra. Not only that, the figures of IM also
brought up books by ulema of IM which at that time has not yet been translated into Indonesian.485 Amongst them
were books by Syaikh Sa’id Hawwa, figures IM from Syria like Al Islam, books by Sayyid Qutb like Fie Dzilalil Qur’an,
and books by Hasan Al Bana titled Usra. Different that many DI in West Java, Arabic language were not a problem for
people of DI in Solo and Yogyakarta. The point was, several of the member in Solo were ustadz of Ngruki School.
Moreover in Yogyakarta, most of DI members were students of IAIN (National Institute of Islam Religion) which several
of them came from Arabic Language & Literature department.486 these books were copied and taken to Abdullah
Sungkar and friends who were detained in Semarang. There, Abdullah Sungkar, Abu Bakr Ba’asyir, Abdullah Umar and
others did apprehend those books. Also being decreed that those books then made books to enrich the trainings of
Darul Islam Jama’a in Solo and Yogya.
Those books were said to be enriching because the substance were the same with doctrines of tauhid RMU (Rububiyyah
Mulkiyyah Uluhiyyah) belongs to DI. The example of Al Islam one of them beseech the meaning of syahadatain (La
illaaha ilallah) which the substance were the same with tauheed DI especially about tauheed uluhiyyah. According to this
book ilaaha had ten meanings which were a place to seek refuge, a place to tranquil self, the one that should be loved,
the one that should be worshipped, that should be taken account of, the owner of universe and all, the one who should
be exalted, the hierophant, ruler, also the source of all laws. Yet there was a new thing from this book which previously
did not apprehended fully by DI doctrines that was consequences to reject the meaning of syahadatain could entrapped
Muslims into kufr. Sayyid Hawa then explained twenty phenomenon that could diminished the confession of someone
between them were making laws according to human will, not according to will and rules that is made by Allah as a
requiem or did not use Allah laws as a philosophy over all problems.487 The charm of the book Al Islam is to criticized
government view which said that Pancasila as the source of all laws. Sungkar saud that according to that book, one of
the meaning of confession is making what had been decreed by G-D as the only source of laws. Caused of that making
Pancasila as the source of all laws were the probation of shirk. The sins will not be gracefully forgiven and the doers
would abhor forever in hell fire.488
On the other while the book Fie Dzilalil Qur’an by Sayyid Qutb made a matters of tafseer Koran in people of cadets of
DI in Solo and Yogyakarta. As the inside then translated and made publicly inside the bulleting Al Ikhwan which
managed by Muchliansyah and friends. 489 Besides that there were also a lot of teaching about Ikhwanul Muslimin. For
example, they made down a writing called Ikhwanul Muslimin A Form of Legit Islam Movement or Ikhwanul Muslimin
Suatu Gerakan Islam Kaffah by Muhammad Wakeel Sa’id Ramadlon.490
Syahirul Alim
Besides active doing enhancements usroh, the cadets of DI Yogya and Solo did not give up continuing the effort of
lobbying figures of Islam to be joining DI. One of the figure that was getting close up was Ir. Syahirul Alim. Syahirul
Alim was a Chemistry lecturer in Mathematics and Natural Science Faculty of UGM (Gadjah Mada University). He was a
mubaligh and activists of DDII (Committee of Indonesia Da’wa Islamiyyah) Yogyakarta. In the eyes of student activists in
Yogyakarta, Syahirul Alim was known to be a sermon giver who were liked by students. One of the theme that was his

8. favorite was Tauhid or Aqidah. Inside his sermons, he describe often about the importance of purification of tauheed.
The way was by rejecting all form of idolatry. According to Alim, idols did not only appear in the time of the Prophet,
according to him the substance of idols is anything that is being adored, worshipped and exalted more than Allah. It
could be things, could be law by product, and also could be faith or believe. 491 The job of lobbying of Ir. Syahirul Alim
was given to Fihirudin because he was considered to be the most senior also had a religious knowledge vast between
cadets of DI Yogyakarta.
In the beginning of 1982 Fihirudin came to Syahirul Alim. He introduce himself to Syahirul Alim as a mosque activists.
He said to Alim about his will that cadets of mosques in Yogya could be more militant and actively da’wa so that people
of Indonesia could get their goal which they are trying to reach. According to Fihir, goal that is being held by all Islam
of Indonesia is a nation that is being conjurated by Allah which only can happen if Islam all over Indonesia had done
Islamic Syari’a fully to the core. Inside their first meeting, Syahirul Alim was pretty impressed by Fihirudin. Especially
with his way of talking that was fiery and smoot. “I am happy looking at a youth of Islam with high passion as he is,”
Said Syahirul Alim.492 On the first meeting Fihirudin did not say anything about NII (Indonesia Islam Nation). After
that meeting, Fihirudin routinely came to Syahirul Alim in MIPA Faculty of UGM. Both of them then inclined deepely on
religious conversations. The topics about increment of shari’a still became the main topics of speech. As how their first
meeting, second and third meeting did not abhor DI/TII.493
By then the fourth meeting, Fihirudin was conclusive about NII. “On the meeting around fourth times, then he stated
that the goal of Indonesia Nation which was gladly accepted by Alloh was better be called NII because Islam is the way of
life that is procreated by Alloh and not Pancasila Nation, because the substance of Pancasila was not clear and easily
being filled with shirk and religious abhorrence.”494 The conclusion by Fihirudin was clearly made Syahirul Alim in
shock. Alim then tried to debate Fihirudin with saying that even though Indonesia is a Pancasila based nation, but the
freedom to religious conduct was protected in Indonesia. Yet, these argument were povocated by Fihirudin. The man
from Lombok then said that even though Muslims are easy to prostrate, but full Islamic Law did not implemented fully
in Indonesia. Besides that, many national position also held by non-muslims. All the while, many of them concurred to
be muslims but they are actually not whole-heartedly. Syahirul Alim argument back that the implementation of Islam
Shari’a could not only be stood in the middle of an Islam majority whose religious knowledge is low. Before prostrating
Islam Shari’a, there had to be trainings and containing long time so that the urge of standing Shari’a Islam appear from
his own conscious. This argument were attacked back by Fihir. He said that the clinging processes would not be
effective if not by national power.495
Moreover Fihirudin also comply at that time there had been many people who supports the stance of NII like the other
DI/TII in West Java, South Borneo, South Celebes, and Aceh. Besides that, there happen to be other members of
Masyumi and GPII who had the goal of prostrating Shari’a. He also pin-point to Syahirul Alim with the training system
from recitals, the youth training could be taken to join with DI. Inside that fourth meeting, Fihirudin also staunch that
Imam of NII at that time was Tengku Daud Beureuh. He also shown a photograph as big as a postcard where inside
that picture seen Fihirudin who poses with Tengku Daud Beureuh and a man who were called by Fihirudin as DI Aceh
figures which was Hasanudin Hajad.496
These meeting were stopped after Syahirul Alam cuts the talks which he considers to be dangerous. Inside this fourth
meeting, Syahirul Alam seems dis-toned to Fihirudin. Yet Fihirudin did not stumble, he still keeps on coming to Syahirul
Alim. “On meetings of the next me and Fihirudin we just debating on the importance of NII…” said Syahirul Alim. Inside
those meetings, Fihirudin once angry to Syahirul Alim when Alim said that religion could not be pushed, if GOD wills
then Islam Shari’a would prostrate in Indonesia. Fihirudin were blast while saying: “Mr.Alim do not protect yourself by
destiny. But it’s fard al’ain to make do the prostration of NII according to the message from NII Imam Tengku Daud
Beureuh and many other ulema of the old like Kartosuwirjo and also Cokroaminoto figuring Islam Jama’a like in other
nation in Pakistan, Iran, Saudi Arabia, Jordan and so forth,”497 said Fihirudin as how despicable by Syahirul Alim. Alim
fought back saying that Islam had better make example from the Koran. Inside Al Qur’an there were no notion of
Islamic Nation. The fights of prostrating Islam Nation is like making obligation things that Allah did not obligate. Yet
this argument were revered back knocked by Fihirudin with making dalil ushul fiqh which said that if an obligation
could be done well by amend, then that amend lawfully became fard al’ain.498 as the same with Islamic Nation.
Without the making of national institution, not all Islamic Laws could be prostrated especially laws concerning civil-social.
That was because of that nation become obligatory because appoints of Islamic Nation would guarantee the prostration
of all Islam Laws. 499
After around twelve meetings, Fihirudin calls Syahirul Alim to join with DI. Yet, Syahirul Alim at that time still
confused. Alim then asked who were the member of DI in Yogya and Central Java, Fihir then said one name that was
known by Syahirul Alim which was Abdllah Sungkar. Syahrul Alim then probe Fihirudin to call other names. Yet, Fihir

9. refuses. He said that if Alim were wanting to know, he was invited to come next week to Sudirman Mosque Yogyakarta.
Alim pin-point this offer.500
The week after, around March 1982, Syahirul Alim met with around 10 people of DI Yogya and Solo one of them were
Sunarto aka Adung, Fihiruddin, Irfan Awwas, Najib Mabruri, and Muchliansyah. Inside that forum, without expectation
Fihiruddin announce that Syahirul Alim is a new member of NII.501 Yet Syahirul Alim who one week before still doubts
this time did not refuse. Yet, different then the process of entrance of someone to DI which started by bai’a, at that
time there were none.502
Jama’a Consolidation of Darul Islam
Meanwhile, on April 1982, people of DI in Yogya started new relationship with DI activists in Jakarta and West Java who
succeed to run from securities. Fihiruddin and friend came to senior figure of DI Mohammad Jabir who were also the in
laws of Aceng Kurnia, DI figure who were captured in 1981. He was also DI member of South Celebes. Since 1960’s he
moved to Jakarta and live in Tanjung Priok. Fihiruddin and friends met Jabir in Nurul Jihad mosque in Kalibaru, Tanjung
Priok.503 through Jabir they were also successful to open up relations with Ageng Sutisna and Nuriman, two disciples of
Aceng Kurnia. One of the agenda were to re-consolidate the DI movement.
On August 1982 happened the first consolidation between DI Yogya and DI West Java in Yogyakarta, DI West Java who
were represented by Ageng Sutisna met Fihirudin and Muchliansyah in Yogyakarta. Inside that meeting people had
announce that information concerning the join of Ir. Syahirul Alim to DI membership. Fihiruddin brought up that Ir.
Syahirul Alim to be also be invited which going to happen on the night. This was approved by Ageng. After night
prayer, Ageng Sutisna, Fihirudin, Muchliansyah, and Ir. Syahirul Alim started the talks about DI movement consolidation.
Ageng for-pint that the main problem of this uncertainty about the leadership of DI after the capture of Adah Djaelani.
Other while, Fihiruddin also confirmed about the communication break-down between DI Jama’a in Central Java because
of losing leader figures. Inside that meeting, it was probated that concerning the leadership of DI had to be immaculate.
In Central Java, there need to be appointment immediately. Also being done that the name DI and NII would be
changed because it had bad past life in the society.504
The idea to make Syahirul Alim as the leader of DI in Central Java was diluted back to meeting of October 1982 in
Yogyakarta. Many activists of DI Yogya and Solo came to the happening, some of them was Muchliansyah, Fihirudin, Ir.
Syahirul Alim, Irfan Awwas, Agung Riyadi, etc. Also went over Hasanudin Hajad, the person who confessed to be the
War Commander of NII and representative of Tengku Daud Beureuh. On this occasion, Ir. Syahirul Alim was officially
made the Imam of Central Java NII. The letter of commandment was signed by Hasanudin Hajad.
Meanwhile, on the end of 1982, Abdullah Sungkar and Abu Bakr Ba’asyir was freed after being courted in Civil Court
Sukoharjo, Surakarta. They were sued by attorney for 15 years. While the judge pin-pointed to be 9 years. Nevertheless
not satisfied with the decree, both of them appealed. The high court of Central Java then give four years of prison. At
this time, attorney were not satisfied, he then made a cassation to the Supreme Court in Jakarta. Yet the cassation were
dissembled for a while. Because the petition from high court were the same with the time of jail that had been done,
both of them then were freed.505 The freed of Abdullah Sungkar made him one of the senior figure in DI who were
outside of jail. There was a read to make him as the new Imam of Jama’a Darul Islam. Yet Abdullah Sungkar refused
because the condition at that time were not sufficient, he was just freed from jail and could be if the appeal from the
attorney were granted by Supreme Court, he had to be taken back to jail. Yet, affirmly, Abdullah Sungkar alone accept
the ideas of the need of new Imam for DI/NII.
This plan was realized on the brink of 1983. All the activists of DI from Jakarta, West Java, and Central Java gathered in
Solo. They were Muhammad Jabir (Jakarta), Abdullah Sungkar (Solo), Abu Bakr Ba’asyir (Solo), Mursalin Dahlan
(Jakarta/Bandung), Muchliansyah (Yogyakarta), Fihirudin (Yogyakarta), Irfan Awwas (Yogyakarta), Ir. Syahirul Alim
(Yogyakarta), Ageng Sutisna (Bandung), Thoriqudin (Kudus). The meeting was opened by Abdullah Sungkar who deliver
a mean of meeting to decide and propagate new Imam of Darul Islam Jama’a. Ageng Sutisna had once sent an idea of
Abdullah Sungkar to become an Imam. Yet, Sungkar refused, he instead asked Ir. Syahirul Alim to become an Imam.506
this was agreed by the other members. At first, Syahirul Alim were doubting. He said that himself he was a Korpri
(National Civil Service Officer) besides that his wife alone had not worn any hijab. Yet, the committee thought that it
was not a problem. Even more, Abdullah Sungkar lighten up that the position is temporary. Abdullah Sungkar
proclaimed that Imam NII of Indonesia is still held by Teungku Daud Beureuh. Yet, caused by Daud Beureuh condition
who were sick and still inside a house arrest, then it was needed an operational Imam which was Ir. Syahirul Alim. After
listening to Sungkar opinion, Syahirul Alim then agreed to be the new imam of Darul Islam Jama’a.

10. Closing Remarks
The chosen of Syahirul Alim was also ending the domination of DI people of West Java which until 1981 still dominate
the lead of Darul Islam. Not only was that, for the first time, DI led by figure who does not even have any experience at
war in Kartosuwirjo’s time. Not only that, this new Imam of DI had not even join DI for a year. There were reaction of
rejection from several persona of DI who happen to be in Jakarta. People of DI of KW (Regional Commandment) 9
Jakarta which at that time was led by Abi Karim aka Solihin rejected the appointing of Syahirul Alim. They also shot
group of Sungkar and friends as wild group. Inside a meeting in Darul Arqam School, Sawangan, Depok, the people of
KW 9 allegedly rejected the initiative of Sungkar group who pleaded New Imam which was Ir. Syahirul Alim. This act
was recorded to be unconstitutional, the point was Adah Djaelani had not been resigned. Inside that meeting in
Sawangan, the high leader of KW 9 taint to free themselves from many acts by Sungkar group and friend.508
Under the lead of Syahirul Alim, DI was not beaten to be militant. Inside a meeting in Solo on 1983, this new Imam of
DI appointed that DI did an act of arms fight. Not only that, he also appointed a murder to Suharto at the official repair
of Borobudur on the end of February 1983. How? By bombs. Not only that, he also added that Borobudur had to be
bombed also because this had been the main idols in Indonesia that had to be destroyed.509
The pin-point of Syahirul Alim to kill Suharto had not only been a snitch. He had planned this for a long time. Syahirul
Alim and all the activists of DI Yogyakarta had planned the pinned down of the new order regime. The way to do it was
demonstration and assassination of Suharto. They were not alone, this plan also pointed a lot of figures and activists of
opposition like Petition 50, BPMI (Indonesian Muslim Development Body) also LP3K (Institution of Education and Fast
Islamic School Development). They all were inspired by the success of revelution by Shi’ites in Iran on 1979. This also
made the face of DI became odd. In one side the order of Salafy Jihadism and Ikhwanul Muslimeen was strong, yet in
the other hand DI also was inspired by Shi’ites revolution who were the enemy of Salafy.510