INDONESIAN JouRNAL FoR rsr-Amlc sTUDIES Volume5, Number3,199B

Rrronu MovEtrlrrur
THE 0ntcttrt oF THE lst-Rtt,ttc
rr'r MttlRrucrRBAU: LIFEANo THoucHr or Aaoul Klntv Avnuu-nn
MurniDjamal

Norus TowARDS THr HtsronY or

Qun'Arutc Exrcests tN Soururnsr Astn
R. Michael Feener

Tw o F trw As ot t J HAo AcAINsT TH E DurcH ColoN |zATloN

t

r r,r I rrr ooru rstR: R PRosopocnRpHtcRl APPROAcH To ruE Sruov or Fnrw A

Amiq
$II]ilIAN,Ail|Ifi
Vol.v. n0.3.1998

Eonoruer Boeno,
Harun Nasution
Mastuhu
M. Quraish Shihab
A. Aziz Dahlan
M. Satria Et't'endi
Nabilnh Lubis
M. Yunnn Yusuf
Kornaruddin Hidnyat
M. Din Syamsuddin
Muslim Nasution
Wnhib Mu'thi
Eotron-nv-CHttp,
Azyumardi Azra
Eottons,
Sniful Mujani
Hendro Prasetyo
lohan H. Meulemnn
Didin Syat'ruddin
Ali Munhanif
Assisrerqrs ro rHE EDIToR:
Arief Subhan
Omnn Fathurrahmnn
Heni Nuroni
ENcr-rsn LeNcuecr Arvmon,
Donald Potter
Aneuc LeNcuecr Aovlson'
Nursnnnd
CovEn DssrcNIsR,
S. Prinka

STUDIA ISLAMIKA USSN 0215-0492) is n journal published qunrterly by the Institut

Agnnn Islan Negeri UAIN, the State lnstitute t'or lslamic Studieil Syarif Hidayatullah,
lakartn. (STT DEPPEN No.129/SK/DITIEN/PPG/STT/197O and sponsored by the
Department Df Religious At't'airs of the Republic of Indonesia. lt specializes in Indonesian
lslanic sttrdies, and is intended to communicate original researches and curtent issues on
the strbject. This journal warmly welcomes contributions t'rom scholars of related disci-
plines.
All nrticles published do not necessarily represent the aiews of the journal, or other
itrstittlions tozuhich it is at'filiated. They nre solely the oiews of the authors. The articles
containecl in this journal haoe been ret'ereed by the Board ol Editors.
Amiq

Two Fatuds on lihAd against the Dutch

Colonization in Indonesia: A Prosopographical
Approach to the Srudy of FatuA

Abstraksi: Kerika Reoolusi Indonesia pada 1945 sedang berlangsung

dan perang mempertahankan h.emerdekaan berkecamuk, di hampir se'
rnua kota penting di laua, Nahdlatul Ulama ('{(.})mengeluarkan fatwa
rcnangperlunya "berjihad" memperahankz.n kedaulatan RI dari penia'
jahan Belanda. Karena basis massaNU yangkuat, pengaruh politikfat'
ua tersebut cukup luas.
Tak larna setelah fatwa diumumkan KH. Hasyim Asy'ari, Ketua
{J murn P B N tJ, pada 2 1 -22 Oktober 1 94 5, di S urabaya, ukma dan to koh
agdma di Jauta bagian timur yang bera"da dalam ianghauan fatau itu
menyebarluaskan fatua dan berhasil memobilisasi kekuatan tempur
rnasyarakat Muslim. Perlauanan anti-Belanda meluas, kesadaran ideolo
gisperlunyd memerangi orang-orang kafir tertanam kuat, babkan
menunaikan ibddah haji pun diharamkan menggunaknn kapal angkut
milik Belanda. Fatua ini kemudian dikukuhkan sebagai sikap politik
NIJ secara nasionalpada Mukamar NU ke'16 di Purwokerto pada 26'19
Maret 1946.
Secara singrtat, fatuta jihad terdiri dari empat butir. Pertama, kemer'
dekaan Indonesia yang diprokkmasikan pada tZ Agustus 1945 uaiib
diputahankzn. Ked:ua, pmerintah REublik Indonesia, sebagai pemerin'
ahanyangsah,uajib dilindungi dan ditaati. Ketiga, kalangan Muslim,

77 Stvdia hlamiha, Vol. 5, No. 3, 1998

 78 Aniq

khususnya ydng tergdbung dalam NIJ, harus dngkat senjdtd melaw,an

Belanda dan sekutunlayangingin menjajah kembali Indonesia. Keem-
pat, keuajiban ini adalah salab satubentuk jihad danmerupakan kewa-
jiban setiap Muslim (f.ard'ain) ydng tinggal dal.am radius 94 km dari
tetnpat dikeluarkannya fatua. Sedangkan yang berada di luar uilayah
ter s e b ut h ar us rn ern ban t u s audara- saudar dny a, o /eh kar e n any a, si apa s aj a
yan g m en inggal dal arn pertempurdn diteipkan. sebagairyrnia.
Diskusi timbul berkenaan dengan basis hukum yang mendasari fat-
wa, bila dilihat dari perspektifjurisprudensi Islam. Pimpinan NU rnarya
dari, tiga isu utama fatua-diwajibkannya perdng, status syahid, dan
diperbo I ehkan nya membunuh musuh
-merupakan tema po lemis dalam
pernikiran hukum. Menyadari persoalan ini, NU mendasarkan
fatwa
tentang jihad itu pada kiab-kitab fiqh yang umumnya diterima baik di
kal an gan Mus lim tadisional.
Bagi orangyang mengikuri sepak terjang NU dalam berhadapan de-
ngan pemerintah kolonial, dikeluarkannya fatua )ihad boleh jadi me-
ngejutkan. Perilaku politik organisasi ini dikenal akomodatif terhadap
per n er in tah H i n di a- Be I an da. P ada ak h ir dzsau ar s a 1 9 2 Ian m is a lnya, N U
pernah rnengeluarkan fatua tentang posisi pemerintah Belanda
))ang se-
cara de f.acto dipandang sebagai pemerintahan yang sah, karena mem-
beri
.kebebasan
bagi Muslim untuk menjalankan keuajiban dgamanya.
Bahkan, mengikuti Sayyid (Jtsman, seorang ulama keturunan Aiab
Hadrarni yang dikenal sangat dekat dengan pemerintah Belanda, NU
pernah rnenghararnknn jihad melauan Belanda. Akan tewi, melihat
perubahan-perubahan polirik menjelang tahun 1945, khususiya dengan
masuknya Jepang dan diberinya kesempaun bagi NU untuk ampi/ se-
baryi klkyaan politikyangnydta, sikap politikNU di atas bisa dimmger-
ti. setidaknya, pendidikan militer yang diperoleh massa Muslim di desa-
desa dan tumbuhnya rasa patriotisme merekz selama masa pendudukan
Jepang turut mempengaruhi keluarnyafatud yang menyokong gerakan
per I auan an an ti- Be landa.
sebuah cdtatdn yangpatut dikedepankan adalah, bahwa sejarah re,o-
lusifisik Indonesia jarangsekali menyinggungperan Islam dalam mem-
b.1n tuk ideo logi per lau)andn. Pen garuh penting yang ditunj ukkan
fatwa
ii!.q NU rcrsebut, yang kemudian didukung oleh meluasnya ideologi
j i.h ad dakm peran g kunerde kaan, tclah mmytmbangkzn lembaran pn tii g
dari sejarah yang terabaikan itu.

Sttdia Islamilea, Vol. 5, No, 3. 1998

 6al

*. rlgoll 1lo*:-ulll A-a rl-o{l J-E .tl--it3

.6rl':tll ii'''lrr.*g *.lo+Il i*Jl eAfu:Qqlrertla

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6fr'i frtA CJ1 ;rly rLJJl u.er +,'a- dt e pl ;Ici ,)1 t.;
!U-,-r* ar-.:* y p\1to J_fi YY-Y\ i c(KH.HasyimAsy'ari)
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aidjj./Ul .-iij-U !r-';l*.* 6-4\ t!-1 f ;\ 1t1 .r.'rl- \ 1
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79 Studia Islamika, Vol, 5,No. -i, 1998

 80 Amiq

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"JI :-, LI tj.i J. ,ct +*Jr ,.<,L- \_r,,VJi.;Fl*-U r:><-c,

Stadia Islamika, Vol 5, No, 3, 1998

 TwFatwis mlihU 8l

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Stadia Islamika, Vol. 5' No, 3, 1998

 82 Amiq

A. KH. Hasyim Asy'ari: Jihad is incumbent for every Indonesian

Muslim.
asyim Asy'ari was born in Nggedang, a small viilage in the
north of Jombang, a small ciry in East Java, on February
L+, I87t/Dh0 al-Qa'da 24, IZ\T H. His father was Kvai
Asy'ari and his mother was Haiimah.
His early life was spenr in a religious atmosphere. He was edu-
cated in his very early years by his grand fathJr, Kyai Usman the
hlad puantren (traditional Islamic boarding schooi) i\ggedang until
9f
1292/1'876. After that he was personally eduiated by hiiTarher, Kyai
Asy'ari, because at that time his father moved to Keras, a smail vil-
lage in South Jombang to found a new pesanrren. From his father he
learned basic religious knowledge. Finally he masrered all traditional
Islamic books, known in Indonesia as Kiub Kuning (at-kutub al-safra),
both small books (al-kutub al-mabshtat) and average books (at-k'utub
a/'mutauassitah), availabie in his father's prront r:n and courd teach
them to his farher's srudents (santri)when he was thirteen years of
age.t
After studying for nine years under rhe supervision of his father,
. he began ro rravel from one pesantren to ,noih.r. It was a tradition
among Indonesian Islamic scholarship to be a travelling student (santri
musafir) before becoming a religious dignitary (kyA Fre wenr ro
Pesanrren 'wonokoyo which was locatJ in jo-bang and studied
there for a short rime. After that he studied in many pisantens such
as' pesantren Probolinggo, Pesantren Langitan in Babad, and pesantren
Trenggiiis, as well as some pesdntrens on Madura Island. However,
those pesantrens could not satisfy his thirst for seeking knowledge,
until he found a famous pesanrren in sidoarjo, nariely pondok
Pesanrren Siwalan Panji. From r3or/r3og or tigt/fig2 he devoted
himself as a srudent under.the supervision of Kyai ya'qub, the Kyai
of that pesantren. Finally he was asked to marry the daughte, of his
master, Khadijah whom he married in I3Og/Ig92.
In Javanese cosmology, the sacred place which was considered as
a match point in which the microcosmic and macrocosmic worlds
met has played a significant role. The place like a sainr's romb, jungle,
and cave were devoredly visited not only for ritual worship Lut ,l.o
for obtaining politicai legitimacy revealed from a ,.rp.rrr.r,.rr.l power.
In JavaneSe this political legitimacy was frequentry called ualryu (rev-
elation). vhen Islam came to Indonesia, Mecca as weil as ildedina
became the central sacred place for
Javanese principalities and the

Studia Islamika, Vol, 5, No. 3, 1998

 TwFatwts wJrhM

source of their political legitimacy. Mecca was the city where the
prophet was born and the holy Ka'bah located. And Medina was the
Litywhere he and his companions built the Islamic community and
where he was buried. Those two places came to occupy the central
point in Islamic tradition and they have been called the two holy
pl...t (al-haramayre). As a source of spiritual knowledge (ngelmu),
since the seventeenth century, Mecca and Medina became the two
main destinations for those who wanted to seek religious knowledge,
especially for Indonesian Muslims. A claim of competence and supe-
riority of achievement of religious knowledge was often associated
with those two cities. There were scattered legends in Indonesian
literature related to those two places as to both political legitimation
and the high degree of knowledge.' Due to a combination.of those
two cities' decency and the obligation of achieving knowledge, the
knowledge which was attributed to those cities was appreciated higher
than those of other cities.r In the last part of the nineteenth century,
moreover, it was public opinion that he who had not experienced
living and studying in Mecca or Medina was not a legitimate trans-
mitter of religious knowledge. Due to that, he had no authority QjLzah)
to teach any religious knowledge. Inevitabiy, Indonesian Muslims
regarded a kyai who had iearned directly from Meccan scholars as
having a higher degree of scholarship and they would honor and
respect him more than others.
Mecca, at that moment was regarded by Indonesian Muslims as a
center of Islamic knowledge and teaching, offering a reliable chain of
transmission of religious knowledge. Hasyim Asy'ari believed that
Mecca was the only place where he could satisfy his eagerness for
klamic knowledge. He went on a pilgrimage to Mecca in 7892, and
did not directly return to Indonesia but studied in Mecca (1892-1893).
Vhen his wife passed away in Mecca, however, he returned to Indo-
nesia, then went to Mecca again for the same reason and stayed for a
second time (t893-1899).
During his second stay for studying in Mecca, he was a student of
three religious scholars, Ahmad Khatib al-Minangkabawi, ImXm
Nawiwi al-Bantini and Mahf0z al-TirmXsi. From Mahf0z al-Tirmisi,
who was the twenty third chain of Sahih Bukhari's masters, he got a
licence QjLz.ah) to teach Sahih Bukhlri.o Vhen he founded Pondok
Pesantren Tebuireng on Rabt al-Awwal 26, 7377 /1899, his pesantren
became well-known in teaching the Prophet's traditions.'
His role in Indonesian history can be easily found in many docu-

Stud;d kl4mihd. Vol. 5, No, ,i. 1998

84 Aniq

ments. Pondok Pesantren Tebuireng which he founded in 1317 / 1899,

was considered by the Japanese authorities as one of the centers in
which many religious dignitaries in Java were educated. The Japa-
nese authority counted more than twenty thousand religious digni-
taries who had been trained in Pondok Pesantren Tebuireng. On 16
Rajab 7344/3I January 7926, r.ogether with KH. Vahab Hasbullah,
he founded a socio-religious organization, namely Nahdlatul Ulama
(NU)'and was elected as Ra'is Akbar (the President). Vhen Indone-
sian Muslim founded the Masjumi (Majlis Syura Muslimin Indone-
sia, The Indonesian Muslim Consultative League) as rhe result of In-
donesian Islamic Congress in Jogjakarta on 7-8 November 1945, he
was appointed as head of Board of Consultation (Rais Syuriah) for
the 1945-7949 period./
In addition to that, his biography is inseparable from the develop-
ment of the Nahdlatul Ulama of which he was president until his
death on 7 Ramadan 1366/25 July 7947. This can be seen in many
works of scholars such as, Heru Sukardi, Zamahsyari Dhofir, Choirui
Anam, Makhrus lrsyam, and A. Khumaidi Syamsuddin. He was well-
known by the adherents of Nahdlatul Ulama as Hadrat al-Shaykh
(the honourable master). He was, moreover, honored as a national
hero (pahlawan nasiona\ by Presidential Decree no. 294 dated No-
vember 17,1964.8
His religious attitude can be explained from rwo sides. Firstly, a/-
QAnttn al-Ashsi (the Principle Law) of Nahdlatul Ulama which was
written by him, elucidated that the aim of this religious organizarion
that insisted on upholding the opinions of the founders of Islamic
Law (ImXmMuhammad b. Idrts Al-Shef i, ImimMXlik b. Anas, ImAm
Ab0 Hanifah, and ImAm Ahmad b. Hanbal). Due to that, this organi-
z^tion would select religious books in order to investigate whether
they belonged to the People of Tradition and Community (Ahl al-
Sunnah ua al-JarnA'ab) or nor, before studying them.eThis religious
attitude, finally, was affirmed as a religious orientation of Nahdlatul
Ulama in its twentieth congress in Semarang 7979.10 However, it
should not necessarily be assumed that the term of "rhe People of the
Tradition and Community", Ahl al-Sunn.ah ua al-Jamk'ah,whichwas
elucidated in the Basic Constitution of NU o{ 1979 had a similar
meaning.for KH. Hasyim Asy'ari.
A second explanation of his religious thought can be historically
traced from the early days of formation of Nahdlatul Ulama. By Ibn
Saud's reign in Saudi Arab ia in 7925, the Vahhlbi movement irad a

Stud;4 Isltmihd, Vol. 5,No. -i, 1998

 TwFatwbs mlthil

firm influence over religious life of the Muslims in Saudi Arabia.11

According to \Vahab Hasbullah, at that time, the situation was not
favorable for those who adhered to the four schools of Islamic iaw.
As a reaction to that situation, together with KH. Hasyim Asy'ari he
founded theHtlaz Committee. The Committee, which was an em-
bryo of Nahdlatul Ulama, planned to submit an objection to the
policy of the King of.Htjazand Nejd, Abd al-'Aziz b. Abd al-RahmAn
al-Sa'0d, who wanted to minimize the activities of those who be-
longed to the people of the four schools of Islamic law. At the same
time, the nature of the Indonesian Islamic movement was colored by
modernist Islam. Traditionalist Isiam became more marginalized and
had only limited influence. The modernist movements which came
into appearance before the traditionalist one were: Sarekat Islam (10
September 7912), Muhammadiyah (18 November 1912/8 Dh0 al-
Hijjah 1330), lamiyyat al-IslXm wa ai-Irshld (1973, receiving legal rec-
ognition on 11 August 1915), and Persatuan Islam (early 1920). The
competition between traditionalist and modernist Islam is elucidated
in the works of Deliar Noer,12 Alfian,'3 and Ricklefs."
His political attitude towards both Dutch and Japanese colonial-
ism in Indonesia was non-cooperative. The popularity of Pesantren
Tebuireng prompted the colonial government to try to put KH.
Hasyim Asy'ari under its influence. However, it never succeeded.
Vhen the government tried to give a donation to the pesantren, he
refused it firmly. ln 1973, he was arrested by the government in con-
nection with his student who was accused of murder. Later, he was
freed for lack of evidence. \ilhile the Dutch government regulated
the "Goeroe Ordonantie" in7925, al-Majlis al-IslXm al-A'lA al-Indfinisi
(The Supreme Indonesian klamic League, MIAD in 1939, proposed
that the government abrogate it. At that time Nahdlatul Ulama was
a member of MIAI. In 1916, the Netherlands East Indies' govern-
ment established the pseudo Indonesian Parliament, Volksraad, and
opened the assembly in 1918.15 Nahdlatul Ulama, however, refused
to be a member.l'Vhen the colonial government declared the coun-
try in a state of emergency in 7940, and the "Bumiputra Militie
Ordonantie" was to be proposed in the Volksraad, he called Abdul
\tr(ahab Hasbullah, Mahfudz Siddiq, Bisri Syamsuri and Abdul \flahib
Hasyim for a meeting. They agreed to prohibit Indonesian Muslims
from panicipating in the militaryservice. They prohibited blood trans-
fusion from Indonesians to the Dutch troops and demanded the right
to have Indonesian Parliament.

St*lia IslamiLa, VoL 5, No. 3, 1998

86 Amiq

The plain pronouncement of his political attitude rowards rhe

colonial reign was shown by his f.amousfatwA on the religious neces-
sity on defending Indonesian Independence and jihid against the
Dutch Army, and this becomes our main discussion in the following
pages.

The Translation of the Summary of the Fatwi"

The Religious Digniraies haae decided upon the Starute of Fighting
Thirty religious dignitaries of Djogjakarra came rogerher under
the management of KH. Fadil and KH. Amir at a small mosque of
Notopradjan and declared:
1. To agree to the fatu| of KH. Hasyim Asy'ari which is summa-
rized as follows:
a. The statute which calls for fighting against infidels who ob-
struct our independence is an individual obligatio n (fard 'ayn)
for every Muslim who has the ability even if he is poor.
b. The statute which says anyone who dies in the way of fighring
against the NICA and its allies is a marryr.
c. The statute which says whoever divides our unity is liable to
be killed. Regarding that fatui, the religious dignitaries are al-
ways ready to fight to the utmost of their srrengrh in order to
defend religion and independence.
2. Related to religious pracrices.
a. All the Muslim communiry is called upon ro engage in a prayer
for a specific wish (salit al bhjdh) asking for the salvation of God,
Allah the A11 Mighty, and the continuiry of independence.
c. To augment fasting, during fasting (before breaking it), also to
augment istighfir (asking forgiveness) and prayers (al-du'Q (o
ask religious dignitaries concerning with istighfLr and prayers).
d. To augment reading the Holy Qur'ln (especially sfirah al-
Baqarahts or Alam Nasrah,'e or Akm Tara.2a

Its Controversy either as an Oral

or Vritten Document and Date of Issuance
An important fatwl has been issued by KH. Hasyim Asy'ari con-
cerning religious necessity of fighting against the Dutch milirary ag-
gression during Indonesian independence. This fatuh has been fre-
quently cited by, at least, three groups of wrirers of Indonesian his-
tory: the historians of Nahdlatul Ulama, the historians of Indonesia's
religious dignitaries and the historians of the Indonesian Revolution.

Studia Islamika, Vol. 5, Na 3, 1998

 TwFatwLs onlihiA

They never mention its date, however. Moreover, they do not men-
tion its content. The only information they give is that KH. Hasyim
Asy'ari had issued a fatzud which obligated every Muslim to defend
Indonesian independence and fight against the Dutch Army which
was trying to reestablish its power in Indonesia.
There are two possibilities in this case. The historians who men-
tioned the case either referred to the oral tradition or they used the
same source which had mentioned the fatwi. The historians who
mentioned that KH. Hasyim Asy'ari had issued that fatuA never re-
vealed their sources. Vhen they mentioned the source they used,
they referred to the same source, namely the work of Saifuddin Zuhri
entitled Guruku Orang Pesantren (My Teachers are the People of
Pesantren).2' Saifuddin Tuhri himself did not menrion his source.
There have been two young scholars of Nahdlatul Ulama who
seriously studied the Nahdlatul Ulama Organization. The first was
Choirul Anam and the other was Ali Haidar.22 However, both of
them failed to mention that rhe founder of the organization had is-
suedrhe fatuA concerning the necessity of fighting against the Dutch
Army and defending Indonesian Independence. They only mentioned
the Jihad Resolution, issued by Nahdlatul Ulama on October 22,
1945 in Surabaya.:r
Among the people of Nahdlarul Ulama, rhere are two different
opinions about the existence of. the fatuL. Some of them argue rhar
Hadratus Shaykh orally issued the fatwa,2a whereas the others insist
that he issued it in a simple written documenr.2s However, they did
not have enough information to trace it.
There is much historical evidence which ascerrains rhe existence
of the fatui as a written documenr. First, during an interview with
him in Pondok Pesantren Tebu IrengJombang Indonesia, KH. Yusuf
Hasyim (YH) revealed that, ar rhar momenr, there had gathered some
religious dignitaries in Pondok Pesanrren Tebu Ireng and one of them
was KH. Vahab Hasbullah. The meeting was held after hearing rhar
NICA (the Netherlands-Indies Civil Administration) wanted ro rees-
tablish its sovereignty in Indonesia. At that time, KH. Hasyim Asy'ari
discussed the legal srarure which called for fighting against the Dutch
Army and defending the Indonesian Independence. Afterward, he
wrote hisfatui on a piece of paper and disseminated it ro the mass
media. The'story was halted there and left many quesrion about to
whom the fatw,Awas given, who disseminated it, and how it was fea-
tured.

Studia Islamiha, Vol. 5, No, -i. 1998

88 Amiq

The second historical evidence which enlightens YH's story is the

information which Nurcholish Madjid presented. In his book,% he
gave additional information about rhe nature of the fatwA. He tells us
that it was written in pegon. That meant that it was wrirten with Ara-
bic script but in a non-Arabic language, either Indonesian or Javanese.
"... Contohnya ketika NU mengadakan rapar di Madiun dengan TNI-pada
waktu itu diwakili oleh Jendral Soedirmal-hasil rapat yang berupa fatwi wajibnya
jihad melawan Belanda ditulis dalam huruf pegon..."
"For instance, when Nahdlatul Ulama held the meeting with the Indonesian
Army-which was represenred by General Soedirman-the result of the meeting
was a fatwA on the religious dury of fighting against the Dutch written in ...u"

Itis unfonunate that Madjid did not menrion his source. Further
investigation about it is, again, halted ar this point.
The third piece of historical evidence that supports rhe existence
of the fatui as a written documenr was found in the daily newspaper
Kedaulatan Rakjat. On November 20, t945, Kedaulatan Rakjat re-
ported the gathering of 30 religious dignitaries around Jogjakarta
headed by KH. Fadlil and KH. Amir. The meering was held in a
small rnusalla of Notopradjan. The meeting decided two things: (1)
to agree on the fatwh issued by KH. Hasyim Asy'ari, which they
then summarized and (2) to appeal to Indonesian Muslims to
strengthen their spiritual fortress by increasing reiigious pracrices.
Combining the three previous pieces of information, we can an-
swer some questions. Many clues should be still sought, however.
From the previous information, we know that the fatu|was a writ-
ten document, written in the Arabic Script in a non-Arabic language,
and its summary was known from the decision of the Jogjakarta reli-
gious dignitaries. Moreover, its summary left us ar least three un-
solved problems: its historical background, the exact date of its issu-
ance, and the religious grounds on which it was based.
To overcome the remaining problems, to reconstruct the body of
the fatuL, and to assume the religious grounds used, we have to con-
sult the documents of two organizations: (1) the Nahdlatul Ulama
where the ntufti became its president (al-ra'is al-akbar)(2) the Majlis
Syura Musiimin Indonesia, the Indonesian Muslim Consultative
League,r8 where he became head of the Board of Consultation (rais
syuriah).In those two organizarions, he had played a decisive role in
producing legal decisions, for instance,fatuL. In the Nahdlatul Uiama,
as rais akbar, he acted as head of the religious dignitaries whose au-
thority was highly respected in producingfatui.r,

9udia Islamiha, Vol. 5, No. -:, 1998

 Zw Fatw& aJihM

In the Masyumi Party, KH. Hasyim Asy'ari occupied the position

of Head of the Board of Consultation (Majlis Syhra). From the begin-
ning of the establishment of Masyumi until his death, he occupied this
position.r. Like the board of the Nahdlarul Ulama, the members of
this board consisted of distinguished religious leaders, such as, Ki Bagoes
Hadikoesoemo,'Wahid Hasjim, Sjech Djamil Djambek, H. Agoes Saiim,
and KH. Abd Haiim. In the Masyumi, the main task of the Board of
Consuitation was to give legal consideration and fanaA ro rhe parry
leader in line with the party's policy." For example, to declare Holy
\Iar Qwang sabil), to form the Sabilillah Fronr, the Masyumi Pany
should receive a recommendation from the Board of Consuiration and
the Revolutionary Council (Daoan Perjtangan). The members of this
Board were regarded as the leaders of Indonesian Muslims.r2
There were rwo resolutions isued by the Nahdlatul Ulama con-
cerning holy war in the \ilay of God (lihhdfi Sdbtlilhh). The first one
was issued as the result of the Congres of Nahdlatul Ulama of Java
and Madura, on October 2l-22,1945 in Surabaya. The other one was
declared in Purwokerto, Central Java at the end of the 16th Congress
of Nahdlatul Ulama on Rabi'al-ThAnt 23-26, 1365/March 26-29,7946.
This document, hereafter, wiil be named the Purwokerto Resolution.
Both of the resolutions appealed for the same thing. However, rhe
former was acknowledged as the Jihad Resolution (Resolusi Jibad) more
than the later.r' The other resolution which requires our attention was
the result of the Indonesian Muslim Congres held in Jogjakarta on
November 7-8 Novemb er 1945.3a The third documenr, hereafter will
be called the Jogjakarta Resolurion. The resoiution supponed the need
for Indonesian's National Defense. There was srill anorher significant
document for our purpose. It was issued by the Masyumi Party during
its congress inJogjakarta. The declaration concerned the establishment
of the Hizbullah Corps as the hlamic Army to substitute for the Indo-
nesian Republic's Army (Tentara Republik Indonesia).35 Henceforth,
this last document will be named the Hizbullah Declaration.

The Historical Background of the Fatwd

Theipreviously mentioned resolutions reveal the historical back-
ground of the farutA. From the first Resolution, we found that, at the
time, the NICA had come and committed many crimes and ham-
pered publii order. \ilhat NICA had done, was ro rry ro encroach
upon the sovereignty of the recenrly proclaimed Indonesian Repub-
lic, and violate its religion.

Strdia Islamiha, VoL 5. No. 3. 1998

90 Amiq

"Mengingat: (a) Fihak Belanda (NICA) dan Jepang yang relah datang dan
berada di sini telah banyak sekali dijalankan keiahatan dan kekejaman yang
mengganggu ketentraman umum. (b) Dan semua yang dilakukan oleh mereka
inr clengan maksud melanggar kedaulatan Negara Republik Indonesia dan Agama,
dan ingin kembali menjajah di sini, maka di beberapa tempat telah terdjadi
pertemplrran yang mengorbankan beberapa banyak jiwa manusia."tu
"Recalling: (a) The Dutch (NICA, the Netherlands Indies Civil Administra-
tion) and the Japanese who had come and settled here had committed rnany
crirnes and violated pubiic order. (b) Their misconduct was aimed at interfering
with the sovereignw of the Indonesian Republic and its religion and reestablish-
ing their power here. So, in many places, there were wars which cost many
lives. "

The second resolution added information that the Dutch had ar-
tempted to violate the sovereignry of the Indonesian Republic.

"Menimbang: ... (b) Bahwa mereka telah menjalankan mobilisasi (pengerahan

tenaga peperangan) umum, guna memperkosa kedaulatan Republik Indonesia",,'
"Considering: ... (b) That they had carried on public mobilization (mobi-
lizing the fighting force) in order to violate the sovereignty of the Indonesran
Republic.

The resolutions had a legal basis nine years beforehand in thefawk

of Shaykh Muhammad Saiih al-RA'is. The Nahdlatul Ulama consid-
ered the Indonesian Archipelago an Islamic Counrry.rs The Masyumi
Party also regarded Indonesia as an Islamic country.3e Accordingly, the
people of. DAr al-lslAmhadto resisr infidels, who occupied their land,
at least once in a year in the hope of a victory for the believers."

The Legal Grounds of the Fatwd

The summary o{thefatwAtold us rhar it dealt with three poinrs:
the religious necessiry of the war, the statute which made martyrs of
those who died in the war, and the liabiliry for killing those who
hampered national uniry. From its summary, we do not have ad-
equate information about its legal basis. In order to explore its basis
fqgm a religious point of view, our four documenrs become helpful
alos.
The fatwk srared that the fighting againsr the Dutch was an indi-
vidual obligation for every Muslim. The Hizbullah Declaration en-
Iightens us to the legal basis of the first point.ol It stated that fighting
against the Dutch was an individual obligation for every Muslim. It
then quoted the opinion of Ab0 Yahya Zakariyya al-AnsAri (825-
e25).

Sndia [slamiLa, VoI 5, No. 3, 1998

 Zao Fato'& oz JihAd 9l

"...Fardoe'ain iala,h wadjib yang mesti dikerjakan oleh tiap-tiap orang-orang

Is1am, jaitoe apabila rnoesoeh telah menierbu kenegeri Islarn, sebagai keterangan
da,lam Kitalt Fatchoeluahab djoez 2 pag. 17 bab Djihad...""
"...The individual obligation is compulsor,v and should be fulfilled by every
Muslim if the enemy invades a Muslim country, as the explanation in the Book
Fath al-\Y/ahhi[, vol.2 page 17 on the chapter of Jihad... "

The Purwokerto Resolution, moreover, gave a further descrip-

tion. It stated that the statute of individual obligation fell upon those
who lived within a radius of 94 Km of where the infidels invaded.
Those *ho lived outside that radius, had a coliective obligati on (fard
ktfoyoh) to expel the infidels. However, if the people within the first
radius were unable to defeat the enemy, inevitably, the people within
the second radius would have the same obligation as the people of
the first radius and there would be an obligation to support them as
well until the enemy could be subjugated.
"(1) Berperang menolak dan melawan pendiadjah ir.oe Fardloe',zlrz fiang haroes
dikerdjakan oleh tiap-tiap orang Islam, laki-laki, perempoean' anak-anak,
bersendjata atau tidak) bagi orang-orang jang berada dalarn djarak lingkaran 94
Krn., dari tempat masoek dan kedoedoekan tnoesoeh.o'(2) Bagi orang iang berada
diloear djarak lingkaran tadi, kewadjiban itoe mendiadi Fardioe Ktfaiah (ang
tjoekoep kalau dikerdjakan oleh sebagian sadja). (3) Apabila kekoeatan dalam
nomer 1 beloem dapat mengalahkan moesoeh, maka orang-orang jang berada
cliloear djarak lingkaran 94 Krn., mendjadi wadjib berperang dioega membantoe
no. 1, sehingga moesoeh kalah."'*
"(1) Fighting to attack and oppose the colonizer is an indiviclual obligation
(which should be undertaken by every Muslim, man, woman, and child, armed
or tnanned) who live within the radius of 94 Km., frorn the enemy's entry
point and po-sition. (2) For those who are outside that circle, the obligation
becornes a finn societal obligation, fard htf,iyab, (which is a finn obligation for
some of them). (3) If the power of number 1 is unable to defeat the enemy, the
people outside the radius of 94 Krn are individually obliged to fight to support
nurnber 1, so that the enerny can be subjugated.""

The radius of 94 Km in the book of fiqh was known as musAfa al'

qasr. Al-Ghizzi,u f.or instance, considered that the possible distance
to shorten the prayer is 16 farsakh, which is equal to 48 miles. And 48
miles is similar to 96 Km.
The second point the fatuA dealt with, was the $atute of martyrdom
for those who died during the war. A martyr is one who is killed in the
way of God.fn the Jihad Resolution, Nahdlatul Ulama considered that
fighting against the Dutch to affirm the Indonesian Repubiic and de-
fending the Religion of Islam is in the way of God (fi sabtlillAh). Thus,
the Nahdlatul Ulama appealed to the government to carry on the fight-

Stu.lid Isldmihd, Vol. 5, No, .i. 1998

ing. If the action was in the way of God, some one who died during the
action was accordingly considered a manyr. It was reported by BukhXri
and Muslim from the authority of Ab0 Hurayrah that the prophet had
said that there were five groups of martyrs. One of them were those who
died in the way of God.n' In another tradition, the Prophet of God had
said that whoever equipped himself with a weapon in order to glorify
the religion of God, was in the way of God bdbtlilhh).*
InMukhtir alAh1dith,there was a prophetic tradition which explained
the same idea with the second point of the fatua.ImXm Tabrlni re-
ported from the authority of Ab0 Suhila that the Prophet had said:
"There will come to you a group of people who seize your prosperity;
talk to you but tell you a lie; never kindly acquiesce to you, unles you
approve their badness and justify their lies; and if you offer rightness
they reject it. Funher, if they rephrase vandal (bogho), whoever die be-
cause of them he is a martyr Gh1hid).*
The title of martyr for those who are killed in the way of God is
obviously mentioned in the Prophet's tradition . ShaykhAni (BukhAri and
Muslim) reported from the authority of Anas that the Prophet had said:
"No one who will enter paradise prefers to return to the world, and he
has nothing in the world, only the martyr wishes ro rerurn to the worid
and be killed ten times because he knew some of the holines (of being a
martyr).t
The third point of rhe faruA was the liability for killing those who
hampered national unity.

"...Hukurnnva orang yang memecah persatuan kita sekarang ini wajib

clibumrh...""
"...The statute says, drose who divide ourunity in the recent days must be killed..."

TheJihad Resolution did not clearly menrion this obligation for kill-
ing those who hampered national unity. The resolution only appealed
to the Indonesian government to undenake serious and similar effons
against endeavors which endangered the independence, religion and the
Indonesian Republic, especially against the Dutch and its agenrs.s2 How-
ever, the resolution did not menrion any specific action which should be
taken by the governmenr for that purpose.
A clear statement of liability for killing those who hampered na-
tional unity can be found in rwo documenrs. The Muslim Congress
(Mukarn)r Islarn)heldin Bukittinggi from 6 till g December 7945,issued
the first documenr. The Nahdlatul Ulama isued the second documenr
and called it The Purwokerto Resolution. In the first document. the

\tudia Islamiha, Vol. 5, No. 3, 1998

 7w Fatw& oz JihAd

congress decided that a betrayer should be advised and watched, and if

the betrayer did not alter his attitude then his goods were liable to be
confiscated.sr In the second document, moreover, we find a clearer state-
ment maintaining that those who disrupt national unity should be killed
according to Islamic law. The document then referred to the Prophet's
tradition from Imam Muslim's report, but it did not specify the exact
tradition.

"...(+) Kaki tangan moesoeh adalah pemetjah belah kegoelatan teqatdan kehendak
ra'jat, dan haroes dibinasakan, menoeroet hoekoem Islam sabda Chadiut, riwaiat
Moeslim."tn
"... (+) The agents of the enemy are those who break the unity of the people's
will, and should he killed, according to the Islamic law, in the Prophet's tradition
which was reponed by Imam Muslim.'

'What
The resoiution left two questions which should be clarified:
was the Islamic Law according to Nahdlatui llama, and who were those
who tried to break the people's will for independence? This clarification
is intended to provide a better understanding of.the mufti's point of view
in this matter. The founder of Nahdlatul Ulama, who was the mufti
himself, directed the organization to be the vanguard of the opinion of
Ahl al-sunnah ua 'al-Jamk'ah, and decided that the opinions of the
founders of the Islamic School of Law was the basis of Islamic Law,
according to the organization.55
"Tujuan NU adalah menegakkan syari'at Islam menurut hiluan Ahl Sunna ual
Jarnaa, ulah Ahl Madzahih al-Arba'a: Hanafi, Maliki, Syafi'i, dan Hanbaii.'
.The aim of Nahdlatul Ulama is to maintain Islamic Law in the line of the
People of Tradition and Community Q4hl al'Sunnah aa al'Jami'ah), namely the
people of the four schools of Islamic Law: Hanifi, MAliki, Shafi'i, and Hanbili.""

Ab0 Hamid al-Qandali defines the term Ahl Sunna wa al-JamX'ah in

more detail. The Ahi al-Sunnah wa al-JamA'ah is a group of people who,
in Islamic law (al-fiqh), hold the opinions of ImXm Melik, Imlm Ab0
Hanifah, ImXm Shaf i and ImXrn Ahmad b. Hanbal. For the Prophet's
tradition, this group of people mainly relied on the codification of ImXm
BukhXri and Muslim. In Sufisrrq they followed the teaching of Abri Qhim
al-Junayd. In theology, they are behind the teaching of Abfi Hasan al-
Ash'ari and Abri Mans0r al-MXt0ridi and of those who share the same
opinions with those previous scholars.5t
From a religious point of view, those who disrupt national unity and
betray the people's will can be considered deserters who fled the front
during the w ar (munsarif 'an sffi.s Such action, according to Islamic law

St*lia Islamikd,Vol. 5,No.3, 1998

94 Amiq

is prohibited in one situation but permitted in another. k is unlawful

(hurirna) to retreat, unless the total number of the enemy is twice that of
the Muslims.se In the Holy Book, Allah seriously condemns deserters.
Nawawi permitted Muslims to retreat for two reasons, as a stratagem of
war and to return to their units.@ Nawiwi al-BantXni considered that
this prohibition on desertion is onlyvalid for those who were obliged to
fight. It is lawful for them to retrear if the number of the enemy is rwice
that of Muslims.
The other clue that should be clarified for our purposes is the word
"riuayat Muslim" or Muslim's repoft. The Purwokerto Resolution was
based on the Prophet's tradition reponed by Imlm Abri Husayn Mus-
lim b. Hajjlj al-Qushayri al-NisXb0ri QOO-Z||FI). From the resolutions
of either the Nahdlatul Ulama or rhe Masyumi Pany, we can nor find
any information which indicates the precise tradirion which had been
quoted by the resolutions. The only way ro clari{y the meaning of the
word "riuajat Muslim" or "Muslim's report', therefore, is to look di-
rectly at Muslim's Collection of Tradit ions (klih Muslitn). From Muslim's
Sahih, we find that there are three groups of Muslims whose blood is
legally permitted. They are, the widows who engage in sexual inter-
course outside of marriage (al-taytb al-zAnfi, those who commir murder
(al-nafs bi al-naf), and apostates who separare from the community (al-
ilrik li dtnih, al-muftriq li allamA'ah1.u If we suppose that this tradition
was used as a reference, we can say those who hampered the people's
will, broke the national unity and became Durch agenrs were consid-
ered apostates who had separated from rhe communiry. Then, they should
be killed unles they repent and rerurn ro rhe communiry.62

Reactions towards rhe Fatwd

Many religious dignitaries in Indonesia, especially inJava, responded
to the fatu.,a KH. Hasyim Asy'ari issued. The responses can be noted
from the resolutions or declarations of organizations like the Masyumi
Pany and Nahdlarul LIlama, duringthe Indonesian independence struggle.
This study had benefited from those documents in determining the pos-
sible-nature of. the farua. Therefore we will not discus them again.
As other religious dignitaries responded rc rhefatui, they will be
described in the following paragraph. Flowever, it is hard ro say rhat
their reactions had a direct connection wirh the fatuoa, or were the
result of reading rhe famtL. To conclude rhat view, consequenrly,
would lead to complicated questions, such as had the other muf-tis
who responded to the fatwh ever seen or read it. If they had seen and

Stdia klamiLa, Vol, ), No. 3, 1998

 TwFatwLs onJihM

read it, from which channel of communication did they see and read
it? This study does not intend to answer those questions.
KH. Hasyim Asy'ari was highly admired' as a religious scholar,
for his religious knowiedge. It has also been mentioned that he was
the head ofthe Board of Consultation of the Masyumi Party, and the
President of the Nahdlatul Ulama at the same time. His followers
called htmhadrat al-shaykh or the honorable master. He was the only
leader of the organization who had such a title. Thus, the only possi-
bility we ..r, piopor. is that the other religious dignitaries knew the
fatua from an oral transmission.
-
The Indonesian daily newsp aper Merdeka reported the Muslim
Appeal for Fighting in the \ilay of God (Seruan (Jmrnat llam fi
sdbitiildh). According ro the appeal, the Netherlands Indies civil Ad-
ministration (I.{ICA) had caused much damage to Indonesia. On the
one hand, the Indonesian government had tried to take a diplomatic
approach to maintain its independence, but this was ineffective. On
tfie other hand, the NICA wanted to establish its power in Indone-
sia. Thus, war in the way of God was the only way to defend the
independence of Indonesia, because God allowed war by the oppressed
against their oppressor.6l
The Muslims in Kebumen, CentralJava, had declared a motion to
defend Indonesian Independence. The motion was a response to the
Seruan Urnat Islam fi sabilillab. According to rhe morion, the Islamic
Religion had played a decisive role in the development of the Indo-
nesian Republic. The Islamic religion, moreover, could only be prac-
ticed completely if its followers inhabited an independent country'
so all Muslims were obliged to resist all powers intent on colonizing
Indonesia.oa The Muhammadiyah Organization in Jakarta had con-
sidered, at that time, those who hampered Indonesian independence
as the enemy.'5 In all mosques in Jakarta, on November 30,7945, a
sermon entitled "Achieving Independence is Obliged by God"
(l4encapai Kernerdekaan diuaiibkan Allab) was delivered during the
Fridalservice.uu H. Mahfoeld Abd Rahman Simolangoe delivered his
fatua in front of the Kebumen Muslims who gathered in the large
square of Kotawilangun on December 5, 1945 at 12-00 a. m. He
preached that those who supported the enemy and hampered inde-
pendence should be kilied.u'Sjech Soeleiman Ar-Rasuli, the head of
the Board of Consultation of the Supreme Isiamic Council (Majlis
Tinggi Islam) considered that all Muslims had the same obligation to
resist the enemy and that those who died resisting the enemy would

Studia Isldmika, Vol. 5. No. -., ],998

 Aniq

be martyrs.68 KH. M. Djoenaedi issued asimrlar fatuA." Bung Tomo,

the head of the revcjlt in Surabaya, announced that killing the agents
of colonization, such as rhe enemy's spies, was one of the endeavors
to acquire real and perfect independence.t0
The other kind of response to the fatua was a spirirual stirring to
maintain independence.'We can menrion here two kinds of spiritual
movements: performing prayer for a specific wish (salat hajat) and
fasting in the Muharram monrh. In order ro support Indonesian in-
dependence, on Octobe r 73,1945, at 1:00 am, rhe Jogj akartaMuslims
came in a crowd to rhe grear mosque (masjid jami) ofJogjakarta to
engage in prayer for a specific wish (salar hajat). Before praying, KH.
Badawi read Masyumi's morion which appealed for repelling the re-
establishment of Dutch colonialism.Tl The day after the Surabaya
Affair, the Central Office of Muhammadiyah called for the Indone-
sian Muslims to pray for a specific wish and ask God to bless Surabaya's
people and bestow them with victory.T2 The daily newspaper Menara
reported that the Cirebon Muslims, rogerher with the local religious
dignitaries, visited Sunan Gunung Jati's tomb and prayed together
for the success of the independence struggle.'3 The head of the office
for Religious Affairs from the local Jakarta government called upon
all Muslims to fast on rhe first of Muharram in order to give spiritual
support for Indonesian independence.t* All Muslims were aiso asked
to fast during the Ash0ra day or the tenth day o[Muharram.75
To support rhe people's resisrance against the Dutch during the
independence war, the religious dignitaries advised different prayers
for their foilowers. Kyai Mansur Pongpongan, the spirituai leader of
HAKOE'' had appeaied to Muslims to perform a congregational
prayer in mosques. Before performing it, he advised the people to
read al-FLtihah forry one rimes, and then al-hamdu lillih allAhumma
salli'alayhi u;a'Ali baytihi al-hamdu litlilhi rabb al-'ilamin (rhe praise
belongs to God, 0 God bless the Prophet and his family and the praise
belongs to God the Lord of all beings). The head of the Department
of Religious Affairs in Jakarta called on rhe Musiims to read qunittin
their daily prayer and Friday prayer. The qunilt would be added to
by reading 'rabbanA h,tinAfi al-dunyi basanah uafi al-Akhirati hasanah
w^a qinA 'adhib al-nhr (Our Lord, Give us good in this world and
good in the hereafter and save us from rhe rormenr of the fire). Vhile
reading the word "fi a/-dunyi", one should sincerely ask God for
Indonesian independence." The Masyumi of Jogjakarta, advised In-
donesian Muslims, b efore going to fight, to r ecit e " Radttu bi| |ihi rabba

Studia Islantika, Vol. 5, No. .i, 1998

 Tw FatwAs or Jih&J

wa bi al-islilrni dtna ua bi Muhammddin nablryan u)d rdsfild, Allhhu

Akbar" three times and then " Bismillihi auakkaltu'ala AllAh lhhaula
ua I A quu;uata il IA bil lhh.""

B. Sayyid 'UthmAn (hereafter SU) (1233-1331I{/ 1822-1913 AD)z

The Holy 'W'ar in the East Indies is a kind of foolishness
(ghur0r)'o
There was an uprising in Banten in 1888. Sartono Kartodirdjo
called the movement the peasant's revolt, because it involved the
people of Banten who were mostly peasants. Among the causes of
the uprising was the impact of the Dutch penetration which gradu-
ally disrupted part of religious life. However, it was not the only
causal factor of the insurrection. In a religious community, it was
understandable that the social movement could easily be defined in
religious terms. Moreover, the religious organization, tarekat, was
used as a politico-religious organization .The tarekat masters bolstered
the possibility of the restoration of the sultanate as an Islamic state
and stressed the theme of Holy W'ar.s. The sufi order and its masters,
made possible Islam as a raliying point for social forces opposing
colonial domination.
Two years later, on Dhri al-Qa'da 5,1307 fiune 22,1890, SU pub-
lished his treatise entitled Manhajal-Istiqdmafi al'Din bi al-SalLrnah.
He condemned the peasants' revolt lead by the tarekat masters.8l Ac-
cording to his point of view, there was no reason to pronounce a
holywar against the infidels' dominion. He argued that because there
were not adequate prerequisire conditions for a holywar at that time,
those who made holy war a Muslim's obligation had committed fool-
ishness (ghurfir).8')
Sayyid 'Uthmln defined foolishnes as a suspicious wrong, believ-
ing a mistake to be true. He also considered that such foolishness was
the biggest malice in the Islamic religion.8r Those who were trapped by
the foolishness were, according to his view, trapped by their own stu-
pidity (al-jahhh\. He gave these examples; the stupid people can not
easily distinguish between glass and diamond because of their almost-
similar bright sparkle. The stupid people of arehnt believed in the cor-
rectness of their religious practices, which were not true, however.
AIso the stupid people regarded that the miraculous actions conducted
by people 6f innovatio ns (ahl al-bid'ah) were a kind of. aLkmimah. Ac-
tually they were a kind of istidrhj. Based on this point of view, he said
that the uprising in Cilegon, 9-13 July 1888, opposing the infidels' do-

Studia klamiLa, Vol. 5,No, 3, 1998

 Anilq

minion contradicted religious teachings. Consequently, the people who

participated and supponed that insurrection could not be respected as
defenders of the faith (rnujihid) bur were rebels who committed chaos
that created much disturbance and damage among the people.8a
Sayyid 'UthmAn iaid his points of view on rhe following argu-
ments. First, he saw no adequare prerequisites to declare holy war
$:erang sabil). The adequacy of all pre.equisire conditions in any reli-
gious practice becomes the basis of the legal execution (khiaib aLuad\,
So if a canonical law is executed without adequate prerequisite condi-
tions, it is regarded as invalid. Afterwards, he referred to Ahmad Raslan
al-ShAfi'i (773-88+ H) who said:

"IYe el-bitilu.tl-fisitlu li alsehth diddun # zoa huzpta il"ladht ba'du shurr)tihi

ftqid."r'
The wrong and depraved thing with the valid one is opposite # that is one in
which sorne of its prerequisites are incomplete.

He compared the Cilegon insurrecrion with the Jeddah Revolt.

The latter rior took place in 1858, and the rioters were punished on
behalf of the Turkiih Sultan. The latter rioters also, according ro
SU's point of view had incorrectly understood the meaning of holy
war.8u
Second, SU argued that the teaching related to holy war was never
taught by the early religious scholars, either the Arab scholars who
came to Indonesia or Indonesian scholars.
"... Maka dari karena itu tiada sekali-kali yang buka mulut di dalam perkara
perang sabil oleh beberapa ulama yang besar lagi wara'-wara' dari bangsa Arab
yang datang ke tanah Jawa dan Melayu dari jaman dahulu beratus-ratus hingga
sekarang. Maka belum pernah satu daripada ulama yang tersebut itu membuka
rnuhrt rnengajarkan orang-orang perang sabil, padahal mereka itu terlebih
rnengerti di perkara agama dan terlebih kuat membuat ibadah dan memegang
agama daripada orang-oralg sekarang ...tt
"...Because a discussion on the matter of Holy lil(ar never occurred among
the great and observanr religious scholars of rhe Arabs who came to Java and
Malay from the early days till the recent days. No one of thern even discussed or
taught the people about holy war, whereas they understood religious marers,
conducted religious practices, and adhered to the religious teachings better rhan
the people of today..."

The objection of Sayyid 'UthmXn to considering the peasants,

revolt a$a holy war opposing the infidels' dominion in Java ar thar
time, can be further analyzedthrough two sides. The first side, is his
point of view rowards the arekat movemenr of his time. and the

Strdia Islamilca, Vol, 5, No. -t, 1998

 TwFatwLs on lth2rA

other is his opinion tos/ards'Western PeoPle, especially the Dutch

dominion in Java.
His opinions on Sufism and his reaction toward t'he tarekat move-
ment in his time can be traced to the treatises he wrote. He wrote
many treatises on Sufism. There were three books in which he ex-
plicitly mentioned the word tarekat as a title of his treatise.
1. The First was al-Nasihah al-An@ li al-Mutabbistna bi aLTarlqa
(hereafter Nasthah), Unfortunately, we do not have exact infor-
mation on when it was published. The only information we have
is that it was published before Sinar Istirlarz, because he used al
Nasihah as a reference during his later writings. Sinar Istirlamwas
published at Batavia in Rajab 7I,I33tfiune 16, t9I3.
2. The second treatise was al-Vathtqah al-Vafiyyah fi 'Uluuui Sba'n
Tartqah aLSilfiyah (hereafter wathfqah).It was published in the
end of Dh0 al-Hijjah BA3H/rhe end of September 1886.
3. The third treatise, entitled Ini Buku Kecil Buat Mengetahukan Arti
Tarekat dengan Pendek, was a short treatise which concisely ex-
plained the meanin g of rarekat (hereafter Buku Kecil). It was pub-
lished in Batavia on the first of September, 1891/Muharram 26,
73C9.
Besides those three treatises, moreover' he also elaborated his
point of view on Sufism in another two treatises:
4. fknah al-Musarshidin 'al| Fahm 'Umttr al'Di'n (hereafter I'Anah).
This treatise was published in Batavia on Shawwal 18, 1305H/
June 28, 1888.
5. Mutiyyah al-Diriyah ua al'RiuAyah fi. al-Tafriqa Bayn al-Willyah
ua al-Ghiuhyah ua Tariqhh al-Istidrkj Limi yufarriq Bayn a['
Karimah ua al-Istidrhj (hereafter Mutiyyah). This treatise was pub-
lished in Batavia in the last days (aukkhir)of Dhfi al-Hijjah t305/
August 1888.
Finally, his dispute with his contemporary is clearly visible in
the following treatises:
6. Sinar Istirlam pada Menyd.takan Kebenaran Sarekat Islam (hereafter
Sinar Istirlam). This treatise was written to supPort the idea of
establishing the Sarekat Islam. It was published in Batavia Rajab
I1,733L/!une L6, L913.
7. M anh a1 aL ktiqhmdh fi al-Din bi al- SalLmab (her eafter Manha) . T his
treatise was published in Batavi a on Z}June 1890. Part five of the
Manhajand beyond dealt especially with the tarekat movement.
Related to his career as an honorary adviser,88 it is interesting to

Stu<lia Islamiha, Vo[ 5, No, 3, 1998

.100 Amiq

note that SU published treatises on Sufism, either before he was an

adviser or after. From the year of publication, we know that: (1)
treatises number 2,4 and 5 were published before his assignment as
an honorary adviser, (2) trearises number 3, 6 and 7 were published
after his assignment, (3) treatise number 1 was published before the
year 7913, but we do not know exactiy when.
Related to the peasants' movement in Banten 1888, we find two
treatises which were published in the contemporary days of the in-
surrection. Treatise number 4 was published two weeks before the
revolt occurred. Treatise number 5 came into existence a month af-
ter the unrest.
Sayyid'Uthmln cleariy expressed his objection to the situation in
which the common peopie adhered ro rhe sufi orders in crowds. He
objected because the common people who adhered to the sufi order
had not enough knowledge and practice in legal knowledge ('ilm al-
shari'ah). He criticized, moreover, his contem p orary s ufi teachers who
had mobilized the people to enter the sufi world. According to him,
the qualification for entering tarekat washaving adequate knowledge,
following the Islamic law and the Prophet's traditions, and perfect
adherence to the Prophet's teachings.*t Before following sufi teach-
ings, one should fulfil the following requirements: (1) studying Is-
iamic law (akhdh aL-'ulttm al-shart'ah), (2) practicing Islamic teachings
(luzftm al-shart'ah al- muhammadiyab), (3) spiritual fighting and con-
trol in perpetuity (dawdm mujAhadah al-nafs wa muraqabab al-qalb),
(4) engagingin inrernal and exrernal piety (mukzamahal-wEohzihiran
ua bdtinan), (,1) the piousness blockade (al-uara' al-hhjiz), (0) being
ascetic in the world (al-zuhttdfi al-dunyQ, (7) renouncing reprehen-
sible character (al-wkhalli min akhliq al-madhmttmoh), (8) self-intro-
spection and feeling limited in knowledge and deeds (ru'ya al-nafs bi
'ayn al-tasghtr ma'a ru'ya al-taqsir fi al-'ilm ua al-'amafi, (9) obeying
and submitting to the truth and accepting an advice (al-idh'hn ua al-
inqiyAd li al-haqq ua qabtrl al-nasthd), and (10) complete adherence to
the Prophet (knmil al-mutAba'a li al- nabl.na As a consequence of those
requirements, he called those who followed the urekatbefore having
enough knowledge of hlamic law (ilmu fi.qh) and of. theology Qlmu
tauhiQ ignorant persons (juhalh )." He conrinued his argument by
asserting that in his contemporary days there were no sufi masters
who had adequate qualifications to he called tarekatmasters. Accord-
ingly, mobilizing common people to be member of a tarekat order
had no foundation from a religious point of view.'2

Studia Islamilca, Vol. 5, No. 3, 1998

 TwFatwAs on JihM lC1

,,....maka
dari ketiadaan sarar-sarat ini pada ahl| zaman sekarang melainkan
yang ada yaitulah lawannya maka jadi dinamakan rarekar zaman sekarang ini
batil ... dan pula meniadi ghuritr..."
"...because these requirernents are absent among the people o{ recent days,
but only the opposite of them, so what is known as tarekat today is incorrect ...
and they become foolish ...""

Sayyid 'Uthmln had clearly showed his feelings of hostility to-

wards that kind of movement. \When Sarekat Islam was estabiished
in 79t2, tdrekdt leaders accused it of being a Christian movement.
Flowever, SU defended it and considered it a movement that called
upon people to engage in noble actions and to prevent bad ones.
Moreover, he considered the tdrek1t leaders manipulators of religious
teachings who produ cedfatua in spite of their stupidity.'* Then' SU
accused the opponents of members of Sarekat Islam, who had ac-
cused them of being unbelievers, as unbelievers themselves. There-
fore, SU assumed that their accusations were based on their jealousy
of the colonial government's permission of its establishment.e5
The coionial government considered Sayyid 'UthmAn to he an
obedient and loyal servant. Snouck Hurgronje promoted him to Di-
rector of Education, Vorship and Industry as adviseur honorair voor
Arabische Zaken on June 20 7889.'" As a mufti of Batavia, Azra con-
sidered him to be an Arab ally of the Netherlands East Indies govern-
ment, een Arabisch bondgenoot der Nederlandsche regeetins'e7 As an
adviser for affairs of Arabs in the Netheriands East Indies, he received
Fl. 100 per month from the government through Snouck Hurgronje's
pocket. F{e was, according to Snouck Hurgronje, one of those who
realized the effects of colonization on the Islamic country and in-
tended to harmonize his teaching with the situation. Van den Berg
categorized him as one of the HadrXmi leaders who helped the colo-
nial government to reduce the people's unrest.e8
Sayyid'UthmAn had an unique opinion about those who changed
their traditional dress into the European dress. He tried not to pro-
hibit it nor to allow such behavior, but instead took the middle posi-
tion. According to him, to dress according to traditional custom was
an obligation according to the religious point of view and indigenous
values." However, changing traditional dress into European dress
was a kind pf faithless action, because it was odious to parents and
angered them. The only consequence of this changing behavior, he
mentioned, was rejecting testimony from those who had changed
their clothes, and separating them from the nobie people.

Studia [slartilea. Vol. 5. No. -i. 1998

M .1t?ilO

"...Bahwasanva rnenukar pakaian bangsa itu rnenghilangkan malu di dalam

hukum agania Islam yang mengeluarkan daripada bilangan orang-orang baik
dari bangsa sendiri. Maka orang begini tiada keterima saksinya jika ia naik saksi,
denikianiah hukurn agama..."'oo
"... Indeed, changing the national dress is embarrassing frorn a reiigious point
of view, and it excludes those who do so from the comrnunity of noble people
auong their society. Thus, that kind of people will nor be accepred nor will
their testimony if they testify..."

In the other book he wrore, SU had a rotally different point of

view on the same thing. Vhen he dealt with the imitating-behavior
(tashabbuh), he said that to imitate the infidels' behavior was abso-
Iutely prohibited according to religious reaching. To imitate their
way of dress, the jewelry they used, and the way they behaved was a
kind of imitating-behavior. He clearly srared that to imitate the infi-
dels in their ways of behavior was absolurely prohibired. He, then,
quoted the Prophet's tradirion saying: "whoever imitates other people
is really part of rhem, rnan tashabbahabi qauminfabuwaminltum,"\aI
On the one hand, if the point is to harmonize the customary law (the
adatlaw) and the religious law, rhen, we can say that he succeeded in
doing so. On the other hand, however, noricing the year of publica-
tion, we discover interesting additional information . The TuffAhah,
where Sayyid 'UthmAn clearly prohibited the imitating-behavior, was
published before his promotion ro an adviser. The Buku Kecil, in
which he endeavored to harmonize the customa ry law and the reli-
gious law, was published five years after his assignmenr as an adviser.
In relation ro rhe people of the book (ahl al-kitAb), he had aiso an
opinion on their food. First, he cited the Qur'Anic verse "the food of
the people of the book is lawful unro you and yours is lawful unto
them.Dro: The message in that Qur'lnic verse, according to him, is
unconditio nal (rnutlaq) and without any considerarions, such as con-
sidering the similarity in the way of slaughtering.ror Finally he cited
the opinion of ahl a-usttlwho said hukm al-mutlaq'an yajri 'aliiilAqihi
or the unlimited rule should be practiced according to its
unlimitedness.lo*
In the other marrers concerning rhe relationship between Mus-
lims and non-Muslims, SU had opinions on mixed-marriage and the
appointment of local judges in the Netherlands East Indies. On the
first matter, he allowed Muslims to marry non-Muslims in respect of
their religion.'05 on the second matrer, moreover, he consideied the
possibility for local judges (penghulu) ro be appointed by the infideis.

Studi4 Isldmihd, VoL 5, No. 3, 1998

 TwFatwls mJihM

He based his second opinion on the opinion mentioned in the Fath

al-Mu'tn, which allowed the infidel government to appoint local
judges, if the Muslim country was ruled by the infidels' government.106
The last investigation I want to make is to examine the second
reason Sayyid 'UthmAn proposed to object to the necessity of as holy
war against the Dutch in the East Indies. He said that none of the
great religious scholars had discussed the matter of holy war. The
investigation through rhe fiqh books SU used and those which were
published in his contemporary days, however, gave an opposite view.
He used al-Zubad to argue that the prerequisites for declaring holy
war at that time were not adequate, and consequently to engage in it
was incorrect according to a religious point of view. On the one hand
he was right to say that the presence of the prerequisites becomes the
validity for conducting any religious practice. On the other hand,
however, it was not fair to say that Ahmad b. Hasan b. Raslin (773-
844 H), who was the author of the book, did not talk about the ne-
cessity of the holy war in his book. Ahmad b. Raslln, moreover,
stated holy war a firm obligation among Muslims (whjib rnu'akkad).'0'
Of course, to say that SU had not yet finished reading al-Zubadwhile
writing his Manhajis hardly acceptable. Here, then, I propose two
possibilities for this point, which will stili be a mystery at the end of
this writing and will need further research. First, perhaps, SU used
another edition of al-Zubad, which did not include the part about
holy war (bLb aLjihAQ. From the year of publication of Manhaj, we
come to the other possibility. The Manhajwas published in 1,890, a
year after SU had been promoted to adviser. Perhaps, he tried to
extinguish unrest movements through his religious opinions. Thus,
there could be a political background to the publication of.rhe Man-
hoj'
\V'e had mentioned that SU had referred to a book of.Zayn al-Din
al-MalibXri, Fath al-Mu'in.'o8 Based on this book he allowed the infi-
dels government to appoint local judges. He was right on this point.
However. to think that al-MalibXrt had never discussed the matter of
holy war in his book is unbelievable and is SU's mistake. The chap-
ter about holy war vras located before the chapter on the court (al-
qada) upon which the opinion of SU was built.'o'
There are two other fiqh books which must be mentioned here,
as they relaie to the invesiigation. The first book was written by a
Javanese scholar and the other by a non-Javanese schoiar: NihAyah al-
Zi.n ofNawiwi al-Bantani ft230-731+/7873-7897\ and Fath al-WahhAb

Studid Isldmikd.l/ol. t.No. -1. 1998

 104 Aniq

of Ab0 zakariyya al-Ansari (825-925 H). Both scholars considered

that rhe necessity of holy war depended on two situations. First, if
the Muslim's counrry had been occupied by infidels, the necessity
1o1
hoff war would have become a firm societal obligation (faid
ktf,Aanh). The holy war, moreover, should have been declared once a
year by some Muslims. Second, if the enemy, infidels for insrance,
invaded the Muslim's counrry, the necessity for holy war wourd be-
come an individual obligation. At rhe time of invasion, every Mus-
lim had an obligation to defend his or her counrry.llo
The last book I wanr ro menrion here was written by Imlm Nawxwi,
wh ose co mp lete name was Mu hy al-Din Abu zakariyya,yahyx b. sharaf
b. Marri b. Hasan b. Husayn b.Jum'a b.Hazzimal-Nawlwi al-Hawrl.ni
al-Damshiqi (on-ez| H). The book was Minbijat-Thr.ibin, edited and
translated into the French language by L.\7.c. van den Berg. Nawxwi
had discussed the necessity for holy war and had rhe same -opinion as
the two previous religious scholars, al-Bantani and al-Ansiri.i'on the
one hand, as a rnre Shifi'firyah,like Saryid'UrhmAn, it is almost impos-
sible.to say that he was nor ar home with the ideas of a great shAfi,ite
scholar like Nawxwi. sayyid 'uthmln himself considered in his book
that opinions of the rwo grear masrers (al-Nawlwi and ar-Rxfi'i) were
the most.likely to be quoted in issuing legal opinions (fadiuk)."'He
also cleariy mentioned rhat he had used NawAwi's *orks as references
in his works.11o on the other hand, asMufti of Baravia, it wourd be
rya1ig if Sayyid'Uthmxn had never seen the van den Berg edition of
Minhijsix years after its appearance in Batavia.

Concluding Remarks
the previous discussion, this study concludes the following
.From
p.oints. First, through a prosopographical approach we ascertain ai
the end of the study that KH. Hasyim Aiy,ari, the founder of
Nahdlatul lJlama, had issued rhe fatw|to appeal for fighting against
the Dutch colonization. He issued it in a *iitt.n do.u-.ni. i, *r.
written in pegon which indicated that it was wrirren in Arabic script
with non-Arabic language (either Javanese or Indonesian). The
document's date of issuance, however, is stiii a mystery. From the
historical background of issuance, we can assume that its date of issu-
ance was between September 8, !945 to october 22, r94s. The first
date is the'day when the first contingent of allied troops arrived in
Indonesia. The second dare was the date in which the Nahilatul ulama
issued r.he jihhdResolution rhat affirme dthefatwihad been issued
by

Islamiha, l/ol. 5, No. -;, 199g

'tadia
 TwFxsvis mJihil

the president of the organization.

There is a way to discover the real feature of the fatwl especiaiiy
its date of issuance. From the books, which mentioned the story on
the fatvtL, and tracing the story's transmission, we find that its story
is halted in the words of Saifuddin Zuhri. The research on Saifuddin
Zuhri's private collection, the present writer supPoses, will be a pos-
sible way to solve its mystery on its date of issuance.
Second, through the same approach we critically make a compari-
son between rhe fatuh of KH. Hasyim Asy'ari and that of Sayyid
'Uthmln. As a result, we find that the biography of the muftis had
played a decisive role in isuance of thefatwi, as well as their different
careers in social life. Hasyim Asy'ari was a non-cooperative leader to-
wards the infidels' government. During the Japanese occupation in
Indonesia, he was jaiied by the Japanese authority. He refused an hon-
orary medal from the Netherlands East Indies' governor Van der Plas.
He sent a telegraphic message to Muhammad al-Husayni, the retired
mufti ofPalestine people, who was in Germany, penaining to his pray-
ing for the Palestinian people's victory. Finally, when he was aware of
the Dutch wish to reestablish its power in Indonesia after the deciara-
tion of Indonesian independence, he isued rhe fatwA affirming the re-
ligious obligation for everyIndonesian Muslim to fight against the Dutch
recolonization and defend independence. Sayyid'UthmXn, however,
was promoted as an adviser for Arabs affairs in the Netherlands East
Indies. He was paid Fi. 100,- monthly for the post, and then became an
Arab aily of the Dutch government. After being promoted he, using
Snouck Hurgronje's words, spent most of his life issuing advice in iine
with the government's policy.
On the one hand, Hasyim Asy'ari tried to use one of the prin-
ciples of Islamic law (al-qawi'id al-fiqhfryah),"aslong as the obliga-
tion is not complete but with it, it is an obligation (mA lAyatimm al-
uijib ilL bihi fahuua wAjib). "Indonesia was regarded as an Islamic
country, and inevitably, to implement the Islamic canon is an obliga-
tion for every Muslim. If Indonesian independence is the only pre-
requisite condition to make implementation of Islamic teaching per-
fectly executed, then, to achieve and defend Indonesian independence
is, accordingly, an obligation for every Indonesian Muslim. On the
other hand, Sayyid'Uthmin, tried to implement the other principle
of Islamic la*, "avoiding the harm is of a priority over acquiring the
b enefit (dar' al-mafkid muqaddamun' ak j alb al-masilih.)"
Third, the two opposite fatwis were issued in response to histori-

Stdir klamiha, Vol. 5,No. 3, 1998

106 Amiq

cal events. They were not issued due to a quesrion proposed to the
rnufti. Asy'ari's farwh was based on the fact that the Dutch wanted ro
reestablish their sovereignty in lndonesia after the declaration of Indo-
nesian independence. Sayyid'UthmAn's was issued in part of his book,
Manhaj, which aimed at explaining the right path of religious adher-
ence, in response to innovations (al-bid'ah) which were commonlyprac-
ticed among his people. In this case, he considered the teaching on rhe
holy war an example of innovations in religious teaching.
Four, both muftis had tried to refer ro the famous book of fiqh
among the Indonesian people. Sayyid'Uthman for instance, referred
his idea to the Zubad without menrioning the complete title of the
book. Among Indonesian Muslim studenis, Zubad*r, ,n abbrevia-
tion of Zubadfi al-Fiqh of Ahmad b. Raslln al-Shlfi'i. Thiqabbrevia-
tion is a common feature in Sayyid 'Uthmln's works. For further
research, van Bruinessen's work entitled Kitab Kuning Islamic Books
in Arabic Script,lts probably, became useful source for the problem of
abbreviation. Hasyim Asy'ari based his opinions on his predecessor's,
which were written in the well-known book of fiqh, namely Fath al-
If/dhhhb of Abu Zakariyyl' ai-AnsAri.
Five, taking a Fatua into considerarion as a nucleus of Islamic law
in an Islamic society, it is obvious thatthefatwiis not merely amat-
ter of religious interprerarion. Indeed, there are many aspects which
should be taken into considerarion. As part of the larger culture,
Islamic law can nor be separated from many domains of social life. In
this case, the biography of the murtiis a decisive point that should be
taken into accounr, and becomes a srarting point to critically under-
stand the fatzaL. T o neglect this importanr aspecr of fatwi while ana-
lyzing it, in my point of view, leads the study outside the contexr.
A productive scholar like Sayyid 'Uthmln, who wrore many rrea-
ties, making a note on rhe year of. publication of his works, in facr,
gives interesting additional information. Putting many works in the
chronological order, for example, will help to analyze his thought in
an appropriate way.
Finally, the reference used by the mufti as a basis for his legal
consideration can also be taken inro account in studyingfatui.tJs-
ing the referred works which were consulted by rhe mufti can help
us understand his way of thinking on legal marrers on rhe one hand.
Using thein as a srarring point for investigation, moreover, enables
us to judge his figure in the wider conrexr of Islamic legal thought on
the other hand.

Stadia Islanika, VoL 5, No, 3, 1998

 l@ l.atw6 on Jtne

Endnotes
1. Heru Soekaclri, Kiyai Haii Hasyim Asyari Ri"oayat Hidup dan Pengabdi,tnnya
(Jakarta: Departemen Pendidikan dan Kebudayaan, Pusat Penelitian Seiarah dan
i.,.laya, proyek Inventarisasi dan Dokumentasi Sejarah Nasional, 1985), p.26-
J1.
2. Martin van Bruinessen, Kitalt Kuning, Pesantren dan Tarehat, Tradisi+radisi k'
lam di Indonesr,z (Bandung: Penerbit Mizan, 1995), pp' 42-44'
3. Azyumardi Azra, Janngan ulama Timur Tengah dan Kepulauan Nusantara Ahad
XVII dan XVIII (Band:ung: Penerbit Mizan, 1995), second edition, p' 59'
4. Choirul Anam, Pert4mbuhan dan Perkembdngdn Nahdlatul Ulama (Sala: Penerbit
Jatayu, 1985), p.60.
5. Heru Soekadri.. op. cit., pp. 48-55.
6. Mahrus lrsyam, Nahdlatul Ulama 1945-1952,Microfilm, KiTLV's Collections
nnrnber 44141986,1986, P. 1.
7. Encyclopedia klam, 1993, vol' 3,, P. 196
8. Heru Soekadri, oP. cit., P. 122.
9. Hasyirn Asy'ari, Al'Qinun al-Asisi (Surabaya: Matba' a Nahdat al-Ulama, nd.) p.
10.
10. Choirul Anam, op. cll,, p. 135.
11. Heru Soekadri, otrt. cit., P.73,
12. Deliar Noer, Tbe Modernist Muslim Moeement in Indonesia 1900"1942 (Singapore:
Oxford University Press, 1973), pp.216'46'
13. Alfian, "sekitar Lahirnya Nahdlatul Ulama (NU)", Makalah pada Seminar
Sedjarah Nasional Il 26'29 Agustus 1970 dt Jogjakarta, pP.2-3'
14. M.C. Ricklefs, A History of Modern Indonesia since c. 1300 (London: The
MacMillan Press, Ltd., 1981)' pp.76-7.
15. Ricklefs, op. cit., pp.180-1; Robert crib, Historical Dictionary of Indonesia (Lon-
rlon: The Scarecrow, Inc., 1992), pp. 486-87; J.D. Legge, Indonesia (Sydney:
Prentice Hall of Australia Tty, Ltd. 1980)' p' 136'
16. Choinrl Anam., o1r. cit., p, ll7.
1,7 . The summary of
,the
fato) was published in rhe Indonesian Daily Newspaper
Kedaulatan.R.z,7,2r November 20, 1945.
18. The second sr?raof the Holy Quran.
19. The ninery fourth sfrra oI the Holy Qur'in.
20. The one hundred and fifth sitrah oI the Holy Qur'in'
21. The ?esdntren is a traditional school, where the religious
dignitaries were basi-
cally and formally trained.
22. M. Ali Haidar. Nabdatul ulama dan klam di Indonesia: Pendehatan Fiqih dalam
Politik (Jakarta: Penerbit Gramedia, 1994).
23. Choirul Anam, ibid., p. 63 lampiran.
24. KH. Ishom Hadzik (IH) who kept private documents of KH. Hasyim Asy'ari
saicl that he orally issued theprtza. Butwhen the presentwriter showed him its
surnmary, IH told the writer that he knew nothing about it, choirul Anam
(cA) argued th?i' the jih)d resolution \s the fatui itself . However, when he knew
the differept point of rhe rwo documenrs, cA gave the same answer as IH did.
25. KH. Yusuf Hasyim fYH), son of Hasyim Asy'ari, said that his father, at that
"
time, had issued the fatuil concerning the iihid on a small piece of paper and
then the orher 'ularni'who gathered with him disseminated it to the press. An
interview with YH aI Jombang in August 1997.

Stud;a Isldf,ibd, Vol. 5, No, 3, 1998

108 Amiq

26. Nurcholis Madjid, Bilik.Bilih Pesdntren, Sebuah Potret Perjalanan (Jakarta:

Pararnadina, 199l).
2/. Nurcholish Madjid, ihid., p.27 .Here, Madjid made mistake. The name of Indo-
nesian Army during the fatzoi Ha,syim Asy'ari issued was Badan Keamanan
Rakyat (The People Securiry Organization) which was established on Augusr
29, 1945. This Securiry Organization was reorganized and had a new name,
Tentara Keamanan Rakyat (Ihe People Security Army), on October 12, 1g45.
Perhaps, the armv organization Madjid meanr was the latter.
28. The Masyumi was established in Jogjakarta as a result of the Indonesian Muslim
Congress on /-8 November 1945. "Masjumi" Enqclopedi Islarn. lakarta: PT.
Ichdar Baru Van Hoeve, 1993., The first edition, vol. 3., p. 196.
29. Stetuten van de Verencging "Nahdlatul Oelama" te Artihel 6. tX/hen the nrle of
association (Huishoudelijk Reglernent) of NU was established, there .were rwo
kinds of word which were used ro call the head of organization. In one hand the
word 'r.rLc' and "'uakil rais" were used for a religious dignitary who was respon-
sible for religious teachings (al-rnajlis al- shttriyah). In the other one, rhe word
'president' and 'vice president'were used for the head of the organization its
next incommand in the board of execurive (al-lajna al-tanfidbt'yah). Bestuur van
Hutshoudelijk Reglement artihel 1 en 2.
30. During the era of KH. Hasyim Asy'ari, the Nahdlatul Ulama never separated
from Masyumi. The NU officially separated from Masyumi on 5 or 6 of April
1952. Choirul Anarn, op. cit., p. 57.
31. DPD. Masjoemi Soematera Barat Bukit Tinggi, Anggaran Dasar Masjoemi Partai
Politik klam Indonesia, article V. b, p. 5 i.
32. The Hizbullah Front (the Muslim troops) was established by the declaration of
Masyumi Party on Rabi al.Autual 8-ll, 1365 February 10-13, 1946 ar Solo. The
Revolution Council of Masyumi consisted of the leaders of the Sabilillah Front
and Hizbullah Front. Iltid., p.36.
33. Martin van Bruinessen, NU, Tradisi Relasi-Reksi Kuasa Pencarian lv'acana Baru.
Yogyakarta: LKIS, 1994., p. 303-305. Choirul Lnam, o1t. cit.,63.lampiran.
34. The Indonesian daily newspap er Merdeka,November 16,lg41, reported 'Resoloesi
Memperkuat Barisan Pertubanan Negara Indonesia, The resohttion for affirming
the Indonesian National Defense'. The Indonesian daily newspaper Kedaulatan
Rakyat was early ro repon the same resolution on November 9,1945,
35. DPD Masjoemi Soematera Barat Boekit Tinggi, op. cit., pp.36-9.
36. "Resolusi NU Tentang Djihad fi Sabilillah" in Choirul Arnam, op. cir., appendix
xiv. Soon after the arrival of Van Mook in Java, Merdeha abbreviated NICA as
No Indonesian Cares About. On October 25, 1945, the 29th Indian Infantry
Brigade landed at Surabaya under commander Brigadier General Mallaby. Soon
after that, NICA was abbreviated as Netherlands Indies colonization Agency.
Merdeka. November 2,1945i HenriJ.H. Alers, Om Een Rode of Groene Merdeka,
10 Jaren Binneniandse Politiek Intloncsie 1943-19t3. Eindhovenr Uitgeverij Vulkaan
Eindhoven, 1956,p.19,
37. Marrin van Bruinessen ., op. cit., p. 305. The Indonesian daily newspap er Merdeha,
for insrance, reported that on 17 October 1945, approximately 3000, Dutch people
in singapore were trained and armed in order ro prepare them for miliary ser-
vice in Java and orher parts of Indonesia in the following days. Merdeka, 19
October 1945.
38. Shaykh Muhammad sMI al-Ra'is was the mufti of Hadrami. He senthisfdru)arc

Studia Islamihq, Vol, 5, No, 3, 1998

 TwFatwis onlihld

the religious dignitaries of Nahdlatul Ulama. M. Ishom Hadzik and A. Halim

Asnafi, 'Fiqih Siyasah dan Budaya Politik NU (the Fiqh of Politics and Political
Culture of Nahdlatul Ulama", The daily newspaper Jatua Pos, October 25,1996.
The fatuiwas also approved as the organization's decision in Banfarmasin 1936,
Beita Nahdatal [Jlama, nd. However, the decision was based on the opinion of
'Abd al-Rahmin b. Muhammad Husayn b. Umar al-Ba'lawi.
"...Tanah Jawa (Indonesia) ini adalah tanah Islam sebagaimana tersebut dalam
Bughya al-Mustarshidin kaca 254 pada bab al-Amin on al-Hadana..."
al-Ba'alawi, Bugbya al-Mustarshidin Surabaya: Bungkul Indah, nd., p. 254
39. "...Mengingat: bahwa Indonesia adalah negeri Islam (Daroel 1sl.zrzl), Consider-
ing: That Indonesia is an Islamic Country...' DPD. Masjoemi Soematera Barat
Boekit Tinggi, o?. cit., p.36.
40. Al-Ba'alawi, ilrid., p. 254.
41. The Hizbullah Declaration declared the establishment of the Hizbullah Corps.
The Corps was one of the results of the Masyumi Party's Congress at Solo on
Rabi' aLAweul 8-1 1, 1365/Febrnary 10-13, 1946. At that time, KH. Hasyim
Asy'ari was the chairman of Board of Consultation (Mailis Syura) which acted as
chairman of the Board of Advisory for the organization related to Islamic teach-
ings. DPD. Masjoemi Soematera Barat Boekit Tinggi, o1t. cil., pp. 1, 51.
42. DPD. Mas,ioemi Soematera Barat Boekit Tinggi, ibid., p. 36. CI. Abt Yahyi
Zakariyyi, al-AnsXri (825-925), Fath al-IVahhib bi Sbarhh Minbaj al-TulLib
(Bandung: Shirka al-Ma'arif, nd), vol. 11, p. 171.
43. Nawiwi al-Bantani explained that the meaning of if the enemy invaded (dakhali)
baldatan lana)'was if the distance berween the enemy and the Muslim was iess
rhan masafa al-qasr. Abi'Abd al-Mu'ti Muhammad b. Umar. Ali NawAwi al-
Bantani, Nihiyah al-Zin f lrshid al-Mubtadi'tn. Bandrng: Shirka al-Ma'arif li 'l-
Tab'wa 'l-Nasr, nd., p. 364.
44. Martin van Bnrinessen., o1t. cit., p.305. Poetoesan-Poetoesan Moe'tamar ke-16. NU
Cabang Banyoernas di Soekaradja.
45. Al-AnsAri clearly expressed that if the enemy had arrived in the second circle
(abl al-h/iyab), thepeople of kifayahwouldbeintheposition ot.zhl al-'ayn.'Iua
in hina /i ahlibi hiftya' li annaba ka 'l-hidir ma'ahum, fayajiltu dhiliha 'ah hnlli
rnimman dhuhir. Al-Ansii, Fath al-Vr'ahbib, vol. ii, p. 171. NawAwi al-Bantani
had the same view he explained the book ol Tayn al-Din b. 'Abd al-'Aziz al-
Malibnri, Nawlwi, op. cit., p.364.
46. Shams al-Din Abt 'Abd Allah Muhammad al-Ghizzi, Fatb aLQaib al-Mnjib.
Surabaya: Maktabah Mahkota, nd., p. 98. The comparison of 48 rniles with 96
km is found in the explanation rnargin (hirnis) of the same book on the sarne
page. Cf. Al-Anslri, Fath el-lVahhi&, vol. i, p. /0.
47. Sayyid Ahmad al-Hashirni Bik, Mukhtir al-'Ahidith .zl-N.zltauiyyah aa 'l-Hikent
al-Muhammadiyyah,Strabaya: Bungkul Indah, 6th edition, p. 102. On the one
hand, as it has been mentioned that rhe muftihad been certified by his teacher,
Shaykh Mahf0d al-Tirmisi, as rhe 24rh generation of the transnitter of Bukhlri's
Coliection of the Prophet Traditions. Choirul Anam, o7r. cit., p, 6Q. On the
crtlrer hand, the Mukhtir al-Ahidith is one of the outstanding books of the
Prophet's tiadition taught in Pondok Pesantren in Indonesia. Martin van
Bnrinessen, Kitab Kuning, Isl,zrnic Boohs in Arabic Script pultlished in Southe,tst
Asi,t,p.6.3. Based on those rwo facts, the present wrirer assurnes thatthe mufti
was very rnuch at horne with this tradition.

Studia Islamiha, Vol. 5,No. -a. 1998

 110 Aniq

48. Ibid., p. 172

+9. Ibid., p. 172.
50. Mi ahat{a yadhulu al-jannata yuhibbu 'an la.rji'e 'illi al-dunyi, raa lahu mi fibi aL.
'ard ntin shay' iLli alshahid yatarnanni 'an yarji'a ila al-dunyi
fayuqtalu 'ashara
ntarztin lamma yari min al.hailmah. Ibul., p. 229.
5I. Kedtulatan R,zA7,zt, November 2Q,1945.
52. "...Memutuskan: (t) Memohon dengan sangat hepada pemeintah Republih Indone-
sia supaya menentukan suatu sipah dan tindahan yang nyata serta sepddan terhadalt
usahn-usaba yang ahan tnembahayalean Kernerdekaan, Agama dan Negara Indone-
sia terutana terhadap fhak Belanda dan kaki tangannya..." The Jihad Resolution of
Nahdlatul Ulama, 21-22 October 1945.
53. The daily newspaper Kedaulatan Rakyat, Decernber L3, L945. The Congress was
under management of Siech Diamil Djambek who was also a member of the
Board of Consultation of the Central Masjumi Party, in which KH. Hasyim
Asv'ari occupied its chair.
54. Tire clecision number {our of the Purwokerto Resolution.
55. Choirul Anam., op.cit., p. 153. KH. Hashim Asv'ari, Al-eanun al-'Asasi Li
J.zm'iy1'ah Nahdat al-'Ulama, Surabaya: Matha'a Nahdat al-Ulama', nd. p. 10
56. Choinrl Lnam, iltid., p. 153.
57. Abt Hamid al-Qandali, Aqi'id Ahl al.Sunnah ua 'l.Jami'ah, Semarang: Thoha
Putera, l39III97t., p. 26-27 .
58. Nawlwi explained the meaning of munsarif 'an saff as those who desertecl, and
considered that they coulcl be killed if they were ar the front. Nawiwi al-Bantani,
NiMya al.Zin, p. 364.
59. LY.z hnrima insiilft 'tn sa/fin idhi lam yaztdti 'ali mithlayna' It is unlawful to
'retreat, unless the enemy is
rwice the number of Muslirns. Shaykh NawAwi al-
Bantani, Nihiya il.Zin, p. 364.
60. "0 ye who believe, when ye meet the unbelievers in a hostile array, never rurn
your backs to them. If any do turn his back to them on such a day -unless it be in
a stratagern of war, or ro retrear ro a rroop (of his own)- He draws on himself the
wratlr of Alllh, and his abode is Hell, and evil refuge (indeed)|. Al"eur'in, al-
Anfil: 15-6. Note: The English translation of those verses is cited from Tbe Holy
Qur'in, English Translation of the Meanings and Commentary. Al-Madina al-
Munawwarah: King Fahd Holy Qur'in Printing Cornplex.
61' Irnarn Abfi Husayn Muslim b. Hajjaj al-Qushayri al-Nisabfiri, Sahih al.Mustim,
Dir rl-Ihya' al-Kutub al-'Arabiyyah, rJ7511955. vol. III, p. 1302- 1303. There are
two traditions located in the chapter of "The thing by which Muslim's blood is
allowed (m't yubahu bihi dam al-mnslim)". Both of them (the tradition number
25 and 26) rnention the sarne thing. The traditions were reportec{ by Muslirn
frorn the authority o{ 'Abd Allah.
62. There is a note on the bottom of the page that says that those who separate from
tlre conrmuniry rnust be killed (yajib qatluh). Ibid., p. I3OJ.
63. Tire Inclonesian daily newspaper Merdeha, october 12, 1945. This appeal was
also published in t"he Berita Repnhlik Indonesia (the Indonesian Republic;s News)
Septeniber 27,1945.
64. Merdek"t. Or:tober 23, 1945
65. Mtrtlek.t. October 30, 1945.
66. Merdeke. November 30, 1945.
67 . Mcrdeht. Decernber 7 , 19+5. Menara. December l, 1g45

Studia Islaniha, Vol. 5, No. i, 1998

 7zo Fatw& oz JihAd

6g. AzrzTh.aib,Merdcha(3)MenentangNICA.BoekitTinggi:PertjetakanNoesantara,
1946., pp. 52-3.
69.lbul.,p.4.
70. Merdeha. Novernber 29,1945.
71. Tire Inclonesian daily newspaper Kedaulatan Rahjat. October 15, 1945.
72. Kedaulatan R;&/.2t. November 11, 1945.
73. The daily newspaper Mcnare. December 5, 1945'
74. Kedaulatan Rakyat. Decernber 6, 1945'
7 5. Merdehe. Decernber 13 , 1945.

/6. HAKOE is the abbreviation for Hayatu Kibar Oelama (the Great Religious Lead-
ers'Movernent).It was established on November 14,1945 antl K.H' Aboengarnar
was appointed as its chief. The daily newspaper Menara November 30' 1945;
Decernber 4, 1945.
77. Merdeka, October 3, 1945.
/8. 'I have chosen A[nh as my God, Islam as rny religion, and Muharnrnatl as a prophet
ancl messenger. Ailah is the Great. In the name of A[nh, I ptrt my trust in Ailah,
there is no power but from Allith' Kcdaulatan Rakjat. October 16, 1945.
79. His opinion about the revolt was fognd in his treatise entt:Jed Manhaj al'lstiqimah.
Batavia: Dhff al-Qa'clah 5, 1307{une 22, 1890. pp,22-26
80. Sartoncr Kartodircljo, The Peasants\ Reoolt of Banten in 1888, Its Contlitions,
Course .znd Sequcl: A C,zse Study of Social Mopemcnts in Indoncsia.'S.Gravenhage:
Martinus Niyhoff, 1966, p.315-77,322-23. The peasants which involved in the
rnovernent were rnembers of Naqshbandiyyah and Qadiriyyah Naqshbandiryah
Strfi orders. \X/.R. Baron van Hoevell, Tijdscbrift ttoor Nederlans 1rdic. Nieuwe
serie, Achttiencle Jaargang., Tweede Deel. Zalt-Bommel: Joh. Noman en Zoon,
1989., pp. 264-66.
8 1. Nasihat-Nasihat C. Snouch Hnrgronje Sernasa Keltegaaaiannya heltada Pemcrinteh
Hintlia Belanda 18"1936, Seri Kbusus INIS IX. Jakarta: INIS, 1994. p. 1627. Cf .
Sayyicl 'Uthmin, Manhaj al-kti$nah fi al'Din bi al-Sabmah,Baravta,5 Dhii 'l-
Qa'ilah/22 June 1890, p. 23.
82. Sayyid 'Uthm5,n, Ibid., p. 24.
83. In chapter eight of the sarne book, SU considerecl that foolishness (ghurir) and
innovarion (bid'ah) were alike, ibul., pp. 30-68.
84. Sayyid 'Uthrnin, ibid., p.24.
85. Alrnracl Raslan al-ShiIii (773-844H), Matan ,zl Zubad Fi' al'Fir1h. Surabaya:
Bungkul Inclah, ncl., p. 1 1.
86. Seri Khusus /N1S 1X, p. 1627.
87. Sayyitl 'Uthrnin, Menhti al-ktiqimah, p. 25.
88. He was prornoted by Snouck Hurgronje as an honorary atlviser {or the Arab
a|{airs ("ztlotseur honorair voorar,zbkchc Zaken) on June 20, 1889. He was paitl
Fl. 1OO monthly through Snouck's pocket. Azyumarcli Azra, "Hatlhrami Schol-
ars in the Malay-lntlonesian Diaspora: A Prelirninary Study of Sayyid Uthrnin,"
Studia klantih.z,vol.2, nurnber 2,1995,p.74. Sut Khusus INIS IX,pp' 1623-24.
89. SU usetl many books of his predecessors as references, snch as Suhrawarcli's
Auinf, Qtrslrayri's Taltaqat il-Srfi1y'zb, Ibn Hajar's al''A'lnt, Al-Ghazili's /b7j',
Ibn 'Ibad's'.2/-Hihant antl hrs 'l'inah. Sayyicl 'Uthrni'n, Muti1lah, p. 5-16.
90. These harsh requirernents hail rnade the comrnon people hartlly pctssible ttr
follow the trrehrt.lnileer{. that is tire rnain point of his book.
91. N,tsifuh, p, L.

Studia Islamiba, Vol. 5, No. -i, 1998

ll2 lmiq

92. Ibid.,p.14.
93. Sayyid'Uthmin, llasihah, p. 14.
94. Sayyid'Uthmin, Sinar ktirlam., p. 11.
95. Statuten der Vercneging Sarehat Islam. Ylehevreden: N. V. Boekhandel Visser
& Co, 1919. p.3.
96. Sei Khusus INIS IX, pp. 1624-26.
97. Azra, o1t,cit,, p. l0
98. Azra, op, cit,, p, 5.
99. Sayyid 'Uthmi,n, Ini Buhu Kecil Mengatahan Pertengaban Huhum Adat Negei
Yang Bersama Pertengahan Hukum Agama Atas Orang Yang Mcnukar Pakaian
Bangsa dengan Memakai Pakaian Lain Bangsa Adanya (this is a small rrearise
concerning harmonizing the adat law and the religious law on changing the
national dress with the foreign clothes). Batavia: June, 1904., P. 2.
100. Sayyid 'Uthm|,n, Buku Kecil., p. 3.
101. Sayyid 'Uthmtn, Tuffaha al-uardiyyah min al-riyid al-shari'ab al-
nrubammadiyyah. Bataviat The end of Dh0 'l-Hijja 1297 /Nov-Dec 1 880., p. 55.
tn? Al-Qur'in o: 6.
103. Sayyid 'Uthrnin, 'Ain al-haqq ua fasl al-hhitib fi ihbrij al-rnunhhani4a uta 'l-
mtwqfida 'an hill ta'im ahl al-kitib. Batavia: Jumadi al-akhira 1323lAugust 1905.
pp . 2, 11-2, 17 .
10a. Sayyid 'Uthmin, ihid., p. 2.
105. Iltid., p. 8
106. Sayyid 'Utlrmin, al-Qauinin al-Shar'iyya li Ahl al-Majilis al-Huhmiyyah ua
'lfti. Batavia: Rabi' al-Thini 1312H/October 1894, p. 25. Zayn al-Din Al-
Malibiri, Fath al-Mu'in bi al-Sharhh Qurrat al.'Ayn Cirebon: Al-Maktaba al-
Misriyya, nd., p. 137.
107. Alrrnad b. Raslin al-Shifi'i (773-844 H), Matan al-Zubad fi al.Fiqh. Surabaya:
Bungkul Indah, nd. p. 99.
r08. See endnote number 34.
r09. The chapter on the holy war (baL, al-jihit{) is located in pages 133- 136, and the
chapter on the Islamic Cotrt (bab al.qad,) is discussed in pages 136-142.
I 10. Nawiwi al-Bantani, Nibiyah al-Ztn, p.359. Abd Za.kartyya al-Ansnri, Fath al.
lVahhib, vol. ii, p. 170.
1 1 1. L.\(.C. van den Berg, Minbaj al-Tilibin. Batavia: Imprimerie du Gouvemment,

1884. Vol. iii, pp. 255, 258.

112. ...i'lam anna al-mu'tamadfi'1-madbbab li'l-huhm ua'l-fatwli mi ittafaqa'alaybi
"tl-shayhhlni (al.Rif i ua 'l-Nautiul...' Indeed that the rnost likely opinions in
the Islarnic school of law and legal opinion are rhose which are accepted by
both of the two grear rnasrers (al-Nauiui and al-Rif i). Sayyid 'Uthmi,n,'Ayn
.zl-Haqq, pp. 4-5.
113. Ilul., p.7 .
114. The book was nurnbered'Mbb 1088 N+'in KITLV Library Leiden the Neth-
erlantls.

Amiq is a lecturer dt the State Institute for Islarnic Studies (IAIN) Sunan
Ampel, Surabaya.

Studia Islamika, Vol. 5, No. 3. 1998

 Zco Fatwis oz JihAd t13

Appendix 1

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llHeufanrnltlJEmrtDtrll
l)wqufanrurlltmJc;ltr!
'ti-'r"r"Lbangralndoncsiato-lf-"-ftf laudari dctr8BD llirt Dcrdjocufr'l
I' t;-tf"f* ban8ra Indoncria L^ I ret<ntrmr$'-t,rcnrJaiangen'
-1"JT$-T:lf f fP fi't-t oo
r-PcilJdangs!'
docnis tgtcrnasion* tidst
A..riilcb-JiAal mcrii- I| ketodtrnrh'.
tiaat tnord;-
I
iti " *irotno,
I irat. flclar:dn
r, f!,clar:rln t"D""
tcmca a-Drr
l"" "rahanlanrnr ,t.n:
f tt.i
b, I c I It I I a a h ! , , uudanl
I
FrbrtlaD, '.
l[1i;a,jliil,iil*i:'ilil^1ii;Fl
lLcndspat,
|
tambeh' kckmatannjal'fEllanklrlnhr
.t
niai'
r nla.t uu&i.' I
laari s.hari.krchsri, ' Kckcslanloarrm p'ruloeuglDi p'ruloeugrDi niat menSlri-l
men8hi'
*nOj"t" drlf
lnndjrtil rtrrf leksatAn onngirapkan keridlun Alkb.
lekmatnn onngirePtan Alkb. rl
lJug mertlra kocmpcikan darll ' Dis'altoe itc, sudsm bcnfhcl
iw.sini. r : | lrg ,eb8s:t Fahltrwrn Bugls du- I
I D'traonr kcho!"lste Nlgrd t.r. I Te Dt.ra Allsh., I ." l
hlnr, dicena Bd8 fErtemtftrgr. I Ssdsn r bertempocr atb.srh I
DimM n'Jrt diuhro. dbsb3 |pengnnilan dm dengan prtolong-i
r:qtca pcrtmnstD.
me:qtca
me:stds pcrtrMnSr!.
PcrtmnSrD. I sn Alloh. Allahe
lsn
lsn_Arloh. llls-he Albar! ' i| ,.
Allsl .
I

Difihsk n rr bcags.
rsrrr frodiadJah I Pertjajalaf:
b.!gs fEodiadJah PertjaJalaf :
;:r"g'.iskatr
Jor.5
i 4ubA4 * rn;ilJiiog r6ot*- | err"[ . rug vlharocela',lbo..
lg4s. hmdrl Dctncru lemba.U I kocu ncmberi portotonnt lcn-
itanrh.rir kita" Dtrtnl, fstcrs.In-ldr, brngm tir.a juC !.dr!C dL
ldonch JrDg bempcrtahankatr | Arlat8 du dizhalimi oetaiaaE |[L
i Scicrlhil. l(cmprtahanten !i I lsktntah t :
ltmrh. mroptrllad*D8t mmdrl DrnFBn pcrlolongan atret bo.l
'l*rte;kita, tak trda $tapoeo d!
| :Fi:d*rin. ini
jMg dspat u.!gr.
lrhkiukitsl .-rl
Ip$j"eansaa Aaisra
Ter-f
nlrr fic"Iq.
,
Srbl.lt[luh. - I
|

Il hruh sr lu qamtr lltll

billuh!' ''r1!tt
Ketrh.xitrh, .\ICA dcn*u. Var
llmk drn t'ar der plu-iJo! '
St:lt.\lir;.f i DJIHiD nt.
liixau }tocsiimin Indooesia t.ur!
haPi. . smrlakin smpet kcpadi
iyv.ntjaknja.
I Sctfap sa'a'" m.rrighin meletm
l:rrrran DJIIL\D!
I Sr lrnrr r-tC.\ rlrn alrtslstujr
it i,l a kI m.r;Lertrk:rn k,'rJralimu
rIr:rt kl

Source: The Indonesian daily newspeper Merdekd (October 12, 1945).

Stulia klamiha, VoL 5, Na 3, 1998

 Anq

Appendix 2

'

$;..i:1ir.i:
j:';i
1"

:!,1 :

i' jr.rri

iht tr.i

Source: The Indonesian daily newspaper Merdeka (October 12, l9+S).

Stadia Islamiha, Vol. 5,No, 3, 1998

 Tro Fat*'& or JihAd

Appendix 3

llr
Perd

Sonrce: Tire Indcinesian dailv newspaper Kedaulatan Rakjat (Novernber 20, 1945).

\tutJia Islanika,l/ol. 5,No. ,i, 1998

 Amiq

Appendix 4

,,RESOrOESI,,'.
IvIOE'TA MAR NAH D^LiTOEL OE R LAIviA'
rliaclakan di POETIWOKERTO nrod!{n,ni",,,- 'irail: .kc-XVt ja rr o
hinocra rnrlarn Sabtoc 26 Rb.'ocstali l.fiS fr.ri.p-dil,r
2: n.fo
hirrggn 29 li,larct 19,16. $crfgan ?r!
Mcndengar r

socasntia gcrr(ing jang rrrclipocti Indo.

.-^_,,n:,,."n"9n'r3,.tentnrrg
.lll,t" disebabkan datanorr ja kcnrbali kioenr
1l::-'l ".S,
denga,r diba,ntoe oleh kaki-tangarrrrja jang nrenjeloendoep rendl.rdlah.
kedaiaur
rras.jarakat In(lonesia j.
'
Ir{errgingat :
a. Bahrvr Irr.<lsiiicsio adalarn rrcclcri Islarrr.
b. Balrrva p"rrilp,llo,liu,r adalalr rrelarrqqnt acljarnrr? Islarn.
c. llrhv OLlhrnat.I.slaru dirrr;rs;r laloc tclalr tjockocp rncnclri(.r
llc(l;fllrfltal dan liczlrolirrrorr l<aocrrr pcnclla<[jah ;

Itlcrrirrrbang:
a. lJalrwa rrrcreka (i(aoern pcndlacllalr) telatr r:rerrdjalankan.I<e-
kcd.jarr:rrr, kcdjalrrrtan dan liczholirnarr dibcberapa daeralr jari
pada Indcnesia.
b. lJahs,a rncreka trlah rrrencllalankan Mobiljsast (perrEJerahan
::Iagil I]c')erarlgan) oerrrocrr, eocna rncnrperkosa kedaulatan
r(cl)ocL)trt( lndoncsia ;

Rcrpcrrtlr.patarr:
ll,rlr..rr'-.crrtoe!i nr:n.:iri.. I,alrai,r pencljacljahan itc,e iiciak
tnoqltqllin ricr.glr; 1i;i lal :.r, ii:itlil;rnrr',,n,i1n ,
I\'IcrrrucIocskrrri:
l. rncll*,ar purdyatlfrh itoc l:arcllo,: ,nln
l3crpclrrrrgJ. nrc.nclrl< <llrr
(jang harocs diltcrcljal;an.oith tiay>tiap orang; lslarrr. lakilalii.
l)crcrDl)ocan, anall-arraJ<, bcrscrcljrrta atorr ticiak (lragi orurrg-
orang jano bcracla <lalarr cij;rrirli lirqkarnrr 9.1 l(rn., ilari tcnr_
1;rt nrasock clan kcdoedoekrn rrrocsoclr.
2. Bagi orang-orang- jarrg beracla dilocar djarak linqkaran tadi,
kewadjiban itoe. djadi Fardloc. I(ilajah (jang tjoehoep, kalau
orKetorakan oleh scbagian sadia).

3. Alti bila kekoeatan dalanr No. I bcloeur dapat mengalalrken

m,aka orang-orang Jang berada dtldear dlaiak ling_
l"9fso.lr;
Karan ya wad,lD .Derpcrang djoe ga mernbantoc
^n1., No. l,
senlngga moesoetl I(alah.
4. Kaki tar.rgan,.rnoesoeh aclalah. penrctfah iicaoelatan tcgat darr
KqllenoaK ra,at, da|l lraroes drbinasnkaD, nlcnocrocl lrockocnr
Is/:inr sabda Chadist,. riwaiat Moeslirn.
Resolocsi ini disanrpaikan kc1:ada,
f. f:. ;.,f"f. Presiden Repoc[rlik lncloncsil rlenflnrr pcrrntaraau
r Deleqasilvloe'taurar.
2. . Pehgilrrla,,tcrtirrggi'f.tl.l.
l. M. T. I-lizbocllah.
..1 I\4: T. Snbrlillilh.
'5. Ra'iat ocnroenr.

S..r.re: "Poetoesan-poetoesan Mu'tamar ke 16 NU Caba'g Banyoemas", Soekaraida.

Studia Islamiha, Vol, i, No. i, 199g

 TuvFatwbs onJihM

Appendix 5

Poeboanl [lo*'ttrnar lrl"- loJoo.ri"

RE80[081.

ffihlrr
IrIrtE.IrA ErIUr^rIM /utr R B]lilu.
htmltlrilegFf$h.
Mo'ffi Bdo..gfq J-ang diadql4n g Josie-
ts'llsm&?-l*$lis'*,11tr-"{&[*iilii''El"llff hiEoei$:
ilt*lgr.nffi
Tacfi
a;ularlrr ncltaUttr
-p{ouqta 'H$,:,tr*ffi stt;
^!glt'-ll!e S^ltrt-^T!*n:
-mftE;fsk&n - r-fieraetdsn dsn kedoulqtsif Nesara Rc-
;6'd;J';In&uoda,
uxbuk
tI c n l.E.b I n f : 1 3. L^'I{esgeclhan
sq$oenp+-$fn
Behwa oi"pl- .b-"r*+' oFos3- | gfie6tlsj*ffi
djansn sn-alrb somtoe \ezali- | $;Eilun;;F:aipffiD8c-
']*,rn.^
nian jalrg Bellngfsr Pgrt-.Ie- | ds'nenry nH5;
,rqr'namr,'nrn rtsrdlo?-
liffi"dffii$lEffiTfii9forfi: - iI robkgn
:. ry'.***S.'e
ffiS'ffil,
ra.mbn oren r,ssnil-Kum.
*"sffffilfune.qss
I - flfiL**tffuufj$FF
uapr rniE+ismo-atas' rndo-
ls11-ti*z'il*15'ndJ*Il | ;* ,"aoepoen lang.-udqgl'
ffi*ff&"1$ffi.s1\ffi;l
r. ffirsr-dsrefiFrqgar11.J_llt,*_' I t XSoSfi."
rrq0 Agemann
htffioo*r* I soffi
P*:*---**Fl:L "*5TlS* r;irT |I ffi soc-

ffifl":H.s$:'
iffi fSH'n"H. fti,.trffi--^'feTrff-il1l1'
d;E;nci$idiGe"iEi*1 ;El$.S,"fgi.:1"
cbcsoesuJe. #Si3f";xl
I lBng'
tera Skoetoe dapat' se$Qrl Poe'
llcnoc$c:Luu: leDegertqJs.
oar{IoE|r'Dfl.AM NBOQI: B. OErtffonr rogai NE0EBT: r
Memperkoclt llFtdlptn oeat- l. lendanptlXsn potcn lpl,
mat Lslasr oedoeh berdJlhsrr rt ketrads Docnls Int rnrslonry
llhilrlbh. ti otlooenn q dan Dosnb' rrh-*t*
c,rnsosr\la.
2. Mempcrkoeat batlssn Pert*ha- ne$ffi'Gil
oqa )iletsra Indooestr dengan EisampstEah |epodsi
berbaeaf2 oesabl ]ung drwb' l. PeEertnta.h-Ir.p(Tlbcdi.
dlibfrb oleh' Asrmr le[lm.

Sonrce: The Lndonesian daily oewsptper Kedatthun Rakjat (November 13, 1945).

Studid IslamiLa, Vol, 5,No. 3,1998

 Antq

Appendix 6

TTESOI,OESI :

Me rpe rkoeot Bo rison Pertohonanr

Negoro In{onesio
Poetoeson:, Moe'tomor lslom Ind<inesio di Diokjoi
lli*millakirr'rhsrrniriihim.
IIism i||
l. L., lt:lX
&l*-:fe::,,ti.
a hi rr'r h Flr n i ri:ih i m. I i. ir.njr+ulku rror,rqn ,Lrn .ttL
*sil"xTffi",-lxss:i rlfrl ITj
rr-tl
J(X ;.J A K \ tIr"\ :) N(,p. (.{ nr i re ) : il*'",ttfl"-
I
I
Itr. raru r r;. r.: i:,! t(l:rrn tr"t.,r,y's irozllrn rlrn osmigrln lrr{trrnfrn (}.trnl
,iu.laI.r:, .ir .ir r jn! rr;. rrn.,lal 1.3 7,.11t;11 lf *lanr Inrlnrri: :brs||ja.
rlJrlr ltdl ti..t.\r,;x.al.r- l'.itr,r jrr m'rldi | {.- f,ltnchonutl dri' rrnltrnrl ilIrr
..r L',,'+tr t)rr:rr*.t 1.1,.:rr rli trrl,rnria
JiH llurrlf,$'rn:.i tt^ts{rBb Anfkrtin llmle. trik
1.,,! , r,:r:.h 1.,r.r..r4: l,trrh ':. 14.tL..r 'UiNi. llr.d.,C llse rur'||nn ,1!F- t!lat(. drrhE. tcr:.
q (.'t-l: .,. r,.rht:Je rx.i\lj,rhrsrn l*n3s trrto- ldJlsnAu! E(rtdrtrr F&nlrfq lHellr*
r..ir ,l..lurr
r..ir ,l..lu,r s?rLr,d
*^Lr,d Ftrd Err* r<.hrr? inl &lnrr
ir.hrrz inl 6- .!f.t
.ur^.'li. D-. Dlobr'\*r.trfndr Pcrrlnfih..f,rrtatljk:
rczrp*ellrr. K,rl-r,rl;,tnn N.grrr ltrrr*['li\ llrE{rrir-
l&1,:rrr!r *4ani
ral.,r.',t' Ja6; sur .j.,;;';""i;i
str.,;rrr:
r.*:. iR.n:l'r'lro^r| i"-itrrbrr,rrjr ,rten,
rxr{.rl ;". [Srat rcnt r lFil4qp{aip.f't(ljrlf;troltn
-n.lgtf4J.{lr*rE
lPF4}{.lu rrfnDdil|rBll re4c,lrbftn-
l. urr.. rure re rnris{lrir irrbn rirutrtqn? lcllr Scbdc.tll|ll !il*r Frl|nt l*la|ri.
.lrn lthnl Inrtr rsl.irrrr. l!. Ixn.trh rtrn Li,rNrLrt- l"i" . :
innir r.,*,'jlr,.i,i';';*i;:l t. <x,gr* l.o'rr
mrrrr:nr'jri.n \rlrrlr .t
i

dsl{rrn Nrrrn
n&!4Lrn Frarn tnlomh. Il_ t- xgjenlq{br ,eortd.!,:..rrr_,;rrrtl
ttrrvx'rti,k rhrD'F8.
rat,x{.ri L llq,laaDaibt Do.tjdt tl/hl
I

r!Erilr,l^:-u: ll$.*trf1d crmaqilnDcnh:

-Jd

t. ltrtrwa tr,sr.rirl )r.',rr*l r*ndjryljr.tranl.nrrtal fnl: Jb*fbf..foafi..

alrlrJi suf,. lrdtinrn Jcnl.
uffidAinn-
Frrr n.hr{ggar
rrrurrrrr. rnr{l
r.rl
nEb.aJrh 'ELF .}cDhl.
..u.!F.K;ffi::\.
dihenmlra
Itii5tll:l;Ai.{i.i:
o!*r Acu rrl.a, .drn .. |tad illlltf-Ilffh.OgCit{an.ftn
Llrr-Ir4-btl*iib;:
.l. llrhsr coL,rHnanlumi tlnrletratf a-;--:--------!.-.-'!:r-:.:..:;:::-l--::::F
iang dllalcdrn ol.tr lihD Imll.rhllrDn rt .
I nlr.6i^ tiap+irp Xmlln syljitla$ bcr.
,lj.xrng: rlrr,tsn djln nfrajo brgr lryr.
dolsn Nryrn rhn Agnmr\lr.
l. B6hEr rlrlun ltqrtkln 11na rk rnlklnn
h.trshh.ttL{ra$kan t$A.Jr nljrt ahn F
gwt' lhnrun ddmrnjl rbtrn lelarunn
l]?rFBt lalurrr lryhruri$ chmrojl.
!l Eil(1f,'l'OllSKA N r

tr. (r.Ft*k tlrlrm x2d..ri, i

l. rL.*l t{:Birri,bn ()tmfut luhm I
q,,rt.r.l'|.:tnE.
lr:nljtrcd fi*rLiltrh. L r

3. $rartrrlwst lariur prrlrh\nrr Nr-;

rn I sl,rtl6ii 4( (.{r'. lritngrl.tai.r}
t., u.*l,r i
jtng rliwr.l.iil,[an.lch ,\:rm. frl;rrn. r

Source: The Indonesian daily newspaiper Merdeka (October 15, 1945).

St*dia Islamiha, Vol. 5, No, 3, 1998

 Iuu Fatw& oz JihAd

Appendix 7

Mosi RokjotMoesfimih KeboemenI

*ffi, A,llart t,e"ioiri.J
ttrt,rrrpQ,rtull,.ntkun Rezrtelilik Indont'siu ' ...
{
XEBOEMEN: I Islarrr u':td.,iib hrptl'llk d*ngr":rdLr.*
Ii a 1' n 1 (tr'rr nlet I ill:n rli Kr'- | r:rs-ktr':rsnja tislr'i krk('('Jdurn srin'! [
b,r:r:cr: Jar:X ,jrn,llk:rr) ),t 11.( rn l:tlntr ljarrg !rr'rrdak rrrr'nrljarljab Sr:gale. *flt 'tf
.x;. h(.rp(xd$f,nt lr.{h!t'o: Iltakjet lnrlr,nesjn. ' t t; ,
dalern pen:lr:tli8,'enorr )it1:ara llr'- | iU c m h a t- j s: lioeara nokjrat I
p+tbiik t:rrigngsin ,\g:irri;r Iila::: rr'r:tr- l.\l<,tslinrin Intlonesia lertar'ggnl .'I?[
: p<.en.:ai
kC,l;q:d,..cklir: jar'g ;rer:ting I ,qepttnrt cr 19.15 tcrnrotat pa.h Ueritf I
'
lselllr. I llcl,ocblik Indone r:4..
| )lengingat: Adan;u I'r',kla'l Ilerttoctr'esk:rn; ",;'-...1i
t
In:asi ttr:'.ans X'::l;trlekll,n lr;d,r:res.a I l. Kita Oetntrtat Islam Indoncsia dtl
lpada tar.rg'il l? .{gr'estt,es l91i' rl43 | Kcb,'f rrtcn irtrdjrtt:rng dingln I
lOcndang.: Iiasnr r-eslre l(r.:pc.hl,.k I s,'engg,,ehl di<ljalnn .{llnh oen. I
lltrdonela ja:rg kt;locdiurr dislilrk:r:r I t,rt k t:;ctrtpt'rtah:rnknn lttpr'eblik I
lkepada sri{'ero{jlr liakjrt drrn sei"c-| Ipd,,nt'sla lltrdcka jang berdasarI
I r,reh fl"ienia I kt-Tt't:hnnan Jang Haha Ess- |
I Ilcnirnbang: Iiah*'a Agar:r|'J. Kita Ocntltat lslnnr Indone*ie dil
llslam tidak akan s.'eboer di lii.geri I Ktboenrcn telah leljan6 detrgaoi
jans dihrdt-pkrn
I jeng
irr:c tidek
tidck .llerrlcka,
llerrlcka. r'r;rkil
r'rak:r H$lj:rt
Hek i:rt I pt'nghinaan jang
pt'nghinasn dihadapkrn ke- ke. !
I pnda {ganrr lrlanr dnn ltsbi
Itochanrrn:rC s.i.w. fjrri rebrh
itoc kar:ri Ksoc'ri llr:cslirnin liilak
ridla dihins drn tfidjadjah Olsh
Ilengsa ilpalrilcn,
:i. Kila ()crrtnrat lslanrIndrrndtld
hescrtn rstoes-rih+a$'t"a$frtt
l:ia;n tt'lah si:rp riedia oentok
- nr.:rnbeia Kcnrt'nl*klafl , dsnJttri
hornrat:rn.-{garne .-; Sr}caa d:tr-I.
llurrKs:r.
)t.di tit\ilsilrt eriri lct.r.br
i'r,\,9,11 l! lallrlir lql,rreir,
li.mitc lirri.rrel l'G!at. drr| h(r.h.
lleilrcJ l':<a!'.bn hetrrlr.
l'.!r.trr rrl! lksr yeu ri\*uu lJbm. . ,

I'rn,.{rn of4& . ,. ,,'j.t,

' ,
-.---*(].*r,:. --rj ..:,r,T:i::

Source: The Inclonesian dailv newspaper Mcrdtht (October 23, t9.15).

.Stuciia lslaniha, \tol. 5, No. .i, I99B

 r20 Amtq
Appendix
PETBTIII OI Ail BARISAII
SABILILLAH DA]I PARTAI
POIIIIX ISLAT
Poetoesan'.1 lloe trnlllr i\irii,
di Boekil Tinggi.
Boekit-Titrsgr, lu-lr,Ari.ri..,.
\la,e inlllirE l-ill.rrr jir:r.-: d.lrrri,:-
sa\':lghlrll llllcilr :rl ti-ll ir:t'rli.:lt !-
il di Bot'kr:-'firrll:'1. S.,ctnliir.rit.
h!r:!,ra l:1ilt: rr:,..1:;:.irnbil lrruti,r'r
s.ilt? sbb.:
I. Ilerdloeang nrelgua.ti, mixsoeii
-art l3l'r.r:i ..\Il l: jCiL,:,r ]llr i.t',:rU
.lIlct)gital)i.juuri:irliit.llt. ;rdlr,lrlr
I"Jrolioe A-rr t ivacilib a',l.li '!.ilii'l
L'rl1l'r!.a ) noL.IiuenlltJ_:t.
Itu!' bertr',: br.iru'a slal.ir .ltl::
lli:iii daialn pcrd;Oealgau isl)
iidalah nli"r:i. SJaiud. PLrlgchiii-
it:.|! bar\ilsa haroes clinlirjclta'.i
d.rr] o,ai\ Js-i1\\'ast. Djlka sikrrp
nlriflia lt{Je 'Lidak i.rerobeli, nra-
ka iralalilir bai.&l.tg2lja.
ijaii-sit.n Palarg \ferah Pue'.r:ri
iii:liaiiEg0c oiei Agati:a l.:lalll.
Source: The Inclonesian daily newspaper Kedaulatan Rakjat Qecember 13, i945).
8
\{enrntbarls, bahwa kedodock-
arr truriiioi Lilani Ln.iOi;Cjia gC,
Dasat $'ar{a-llegar:I Repoeblik
lliLurrcsta dan ntengingat soea_
)3:ia.]atrg genting dewasa lni,
r)a(a dtbenloek Barisan Moe-
r:ilnlili jang tratoo'r ja.rg al<ar
!l!emperta-h:inkan Nex.ara Re_
poeblr}i Indonesla. Barisan Lso-
diberi nanta Barisan Sabiiillah
sebagal-' Barisan AlmoetathaFt-
ln . (Barisan SoeLarela) jang
bcrkcdcedrxk3n se!1dr-r! oenic"ek
loeroe.i_ menegakkan Negara
-
Re lrxbllk Ir.rdoi res lal A!-go-,r7.a2 -
nla tcrdiri dari seeenap oem_
mai Islam -Indonesia ranc moe_
KA uat ( oewrsa, menoeroe:
.Loenloetsn perang(djandji
denqan. me-
til:oekan bai-ah ).
tsirLari Sabiiiiah berdjoean;
dibawah pengqwasan UaaietG
, Lsiam Tingsi Soematera baglarr
Derran Perdioeanean. dan men-
dapat latihan militer darl Ten-
[ra Keamenan Rakjat serLl
rrrern lrcnjB.i prhrrbongerf d_
ncan tentera tsb.
Madielis lslam Tinqri Soemrte-
rA mend jadi partal politik
I^:lam.
St udia Islamika. VoL 5, No. 3. 1998
 7cu Fatw& or Jihid

Appendix 9

SH(ILAT HAOJAT UTITOEK TETIOO'I

ffAil$*n lEfinmffit Dl

tlr
brJr Jrnt tlnl
Sclocrocb Gerombolrn f,tsctrrEunrrrUah, illUntt iltrfcol
den ;rcgaweit llllJld, sdelgrn"krnlaf, hrl Lul dEana iiUc-
pr3ulr .lrn tct{lrfrdst :=aeCa! :c.-dr$ra,rh .I;Jr. Ferdrtiillh
lraf_ tcrtocr Erclrrl,ral IDrD-
Perhstitrnlrh irhr-t Lrocm Dtbcgllmln scfoir6ihdr. I)tr-
nTrn ede JanS hetintgolra.
- A+LA.EoE.aKaari _ aLUI_EOE AIrDrA.
ALLAIIOE AKB.{R
.\I ERDEKA ITTBDE KA III E Rb NX-.r
raxcorn#38$#an MoFtI {rvr{AnrJAI|:

Source: The Indonesian daily newspaper Kedaalaan Rakjat (November 11, 1945).

Strdia Islamilca, VoL 5, No. 3, 1998

r22 Amiq

Appendix 10

Moe'lamar hlam Soemalera menla-

lakan perlilgjad_ajlllnet Iiahrir
lfenrpelo{rrr' tindukant tcnt?rfl pendoecloektot
lnggeris rli Iniortt'rirr
DJAXAIITA, 18 l)os. (Antorr);
11t)l')T()i')S,\N3 lertgktp drrri Iloc'tnttrnr (Kongres)
r- lshrnt S(lcrnrltcl'rl jlmg tliselcrtgganklttt olch lVla-
djclis Tinggi Isluni dibnrvah pitttpinan Sjcch l)jrtnril
Dj:rnrbck jang bellrngsoeng dari tg. (i sampiti. tg. llll2
di Bot'kit Tinggi rkin dihadili oleh Alinr-Oelatna, oetott-
san-oetoesan itadjelis Islant Tinggi dttelrrhtr irenrltrr-
pin-pcminrpin rakjat dln rvrliil2 perserikata'r\2 seloc-
rot'h daera[r Soetrtnfet'rr, ketjoctli Pllenrlmng dlttt Lltttt-
pot'ng jang Lcrll:rlnng dltang bct'lrticbocttg riengln lic-
; rrdl:rn, srlalah sl.rb.:
i Ocntmk nranrptrtirrirrngkar bcr- :Resolnesi
rb8{rni otsoal pentinr jlnS d1pr3rlj.,c- Moe'tamar
!kan dalrtm lloe'turar. Isl,r. dlrtt- Istorr;
itatk I trntr lanlla, js:tor t)tlao;tia
ll'ats':r, 2)Fantir liorieen Sabillllah sclr*tloctJji Hoc'trrrr blan
drn :l)prntii I'rrtai I\rtitik Irlsrn. 'il,oc.D.dSrllbil roolocd jrnf ucnla.
licl.rlrrh kctigr pcnitla t$b. nronjclc- trlra FrtIrJr Loicdr K.blnet SJrh-
srilcn Dckrrdjuarr mssrltFflsint{ f-4li::4i.F"
dbn diherrtmk!\an, mm'tmn r lelct rt.r,:.t+!betr|l-; d|! !T'!ftP-Tg
nrengrmb',J Jxx:trun-rnctotsart dc' ulal'drn Lu-
nlilirAl: i drcrrh-drcrh
.l.fmclaliflr brhrvr: *loclin rctdlr-
i.okh lrgrcrl*
I ) rncnAlocair, mocsoeh,' dari Tanrh rt nlr,|. t4rt.rr Djcprlg
-tltlpocr :_ Ptcrr
DJcpeag
Air kits inl atlu nrcnghantjoertrn- lrqtrn -ddrn
nJr, : ialrh .lardhe-'sin hoekoenrnJa r'oatrql l{nlun tcrci-
(ttAiib ltel.trapl onng) bocku fur- ,rtri.rrrLr,thde-
Idblcitrjrh {wadjib rtas scbngian
lotng,riq1.1. '
: ,-8). Bxs:tdi depr tet'ar ,lidaiam
iirdjooruFg Inl. D)sti rjghid doenia
dgn achirsr.r tidok dlmanrlrknn tiln
6kalani delgan pakaian jalrr {lrpi-
kalinnjc gcrts rhlek dircrrnbahjang'
kan.
; 3; Pgngch'ioaat bengsa dina-qihsti
den'diasort; Xannkrla .ikl4lnle t!'
&t f,cn\.b.h dJoega, halnlloh doralr'
nJit dao \roloh d'bmroth. {r Rnrisun
Pdrnr- ilersh I'a'ltn Islsr ditocn-
toot dch'Urtsm. 6) lla,ljcljr Islam
Tinrrt rgf,rmtem - menrUulr. l'nrtal
Polrtrk {cl&ttl, 6) trlembcntmk Cerul
ku Psnoerja lrlain dan lhrisnn Sa'i
bXi[chJsng mendaPat lalrhan dsrl ,
d jL'lis Islan, Tin'ggi.
T. f,;1,8.:- '' l_ Pengocroes- bt.sar lllnrljt,lir lstrrrr
Tinggi diketnhor:j ,,lch Sjrrh lrjrrrrrl
i I)janrlrk i:trq ,1,rr111 'a. ,illlr l,cl,r,rr.
'l'a oInr4i irti*;lot{r. srd:r11g lrrggr{n.
acgxota f).rvA,r l,ertintb:rn;rn yren
tclah ditctrpkin.

Source: The Indonesian daily newspaper Merdeka (December 19, I9+5).

Studia Islamilea, Vol. 5, No. 3, 1998

 TwFatwLs onlihil

Appendix 11

THE CHRONOLOGY OF RELATIONSHIP

BET\fEEN INDONESIA AND THE NETHERLANDS
RELATED \XITTH FATIX/A ON JIHAD AGAINST
THE DUTCH SOVEREIGNTY IN INDONESIA.

1596 The Dutch traders arrived in Indonesia.

1628-1628 The siege of Batavia led by Sulun Agung against Dutch hege-
mony over Batavia,
r667-1669 A !(ar beween Makassar people and the Dutch. Enci' Amin
wrote Sjair Perang Makasar in which the Dutch was regarded
as the infidels.
188 8 The followers of the Naqshbandiyyth and the Qadiriyyah
Naqshbandiyyah resisted the Dutch dominions in Banten.
This resistance was well-known as the Peasants' Revolt.
1889-1890 Sayyid'Uthmin published his Lithograph entitled Manha.i
al- ktiqimah fi al-Din lti al-Salimah.
1926 The Nahdiatul Ulama was established.
August 14,1945 Nagasaki and Hiroshima are bombed by the Allied Troops.
August 15,1945 The Japanese Capitulation.
August 17, 1945 Indonesian Independence Day.
August 29, L9+5 "fhe People's Security Organization (Badan Keamanatt Ralqat)
was established.
September 8,1945 An Allied reconnaissance team was parachuted and landed at
Kemayoran,
September 12, 1945 Admiral Lord Louis Mounthatten received the Japanese sur-
render.
Septernber 14 H.M.S Cumberiand arrived in Taniung Periok under the com-
mand of Rear-Admiral Parrerson.
September 28, 1945The arrival of the first contingent of Allied Troops.
Oct-November 1945 The 'Bersiap, Get Ready' period in the Indonesian History
and the Struggle Organization (Badan Perdjuangan) was snm-
rnoned to meet an enemy threat.
October 2, 1945 Van Mook arrived in Java.
Ocrober 2, 1945 The vegetable traders staned ro refuse to sell their goods ro
the Dutch and its agents.
October 5,1945 The People's Securiry Organization (BKR) was reorganized
as the People's Security Army (fentara Keamanan R,thyat).
October 12, 1945 The Indonesian daily newspaper Merdeha published the In-
donesian Islam Appeal to Jihid Fi Sabiltllih (Seruan lJmmat
klam Fi Sabilillab).
1945 KH. Hasyim Asy'ari issued the fatui appealing all Muslims
upon fighting against the Drtch Army.
October 13, 1945 ' The Indonesian Muslim Consultancy League (Masjumi) of
Jogjakarta issued the motion for expelling colonization.
October 22, 1945 The Nahdlarul Ulama issued the JihAd Resolution against
NiCA.

St*lia Islatnika,Vol. 5,No. -i, 1998

124 Aniq

Octcrber 23,1945 The Indonesian daily newspaper Merdeka published the

Kebumen Muslim's motion on defending the Indonesian In-
dependence.
October 25,1,945 The troop-ship H.M.S. "Waveney' with tire 49th Indian In-
fantry Brigade arrived at Surabaya.
Novenrber 7-8,7945 The Muktamar Ummat klam arJogjakarta issued a resolution
to strengthen the Indonesian Defence. The Masyumi Party
was established at the end of the congress.
Novernber 9,1945 The fifth Indian Division arrived at Surabaya.
Novenrber 1,0,1,945 The Heroic Surabaya Affair. And the day was commemo-
rated as the Hero Day (Hari Pahlaaan) by the Indonesran
People.
November 11,1945 The Central Office of the Muhmmadiyah appealed the Indo-
nesian Musiims for performing a prayer for wish (sbalit li
hijah) to support the Muslims in Surabaya.
November 1.6, 1945 The 'ld al-Adhi.
Novernber 20,1945 The Jogjakarta Religious dignitaries were reported of being
issuing their fatai agreed with the fatai of KH. Hasyim
Asy'ari.
Decernber 6-9,1,945 The Sumatran Muslim organized the Muslim Congress at
Bukittinggi. The Congress issued the Declaration for fight-
ing againsr colonizarion.
December 15,1935 The Asyura Day. The Indonesian Muslims are invited to fasr
to give spiritual supporr of Indonesian Indgpendence.
a
Much 26-29, 1,946 The Congress of Nahdiatul Ulama at Purwokerto and issued
the Resolution which affirmed the previous Jihid Resolution
rssued in Surabaya.

)ources:
1. Palmier, Leslie H., Indonesian and the Dutcb (London: Oxford Universiry Press,
1e62).
2. Steenbrink, Karel, Dutcb Colonialism and Indonesian klam (Amsterdam: At-
lanta, CA, 1993).
3. Ananr, Khairul, Pertumbuhan dan Perhembangan Nabdlatul IJlama (Solo: Penerbit
Jatayu,1983).
4. Kedaulatan Rakjat, daily newspaper (1945).
5. Merdek.t, claily newspaper (1945).

Studia [slamiha, Vol. 5, No. -?, 1998