Dadan Wiadi
(Master’s candidate of Media and Governance of Keio University, japan)

Introduction
Indonesian Archipelago has a long history, some scholars believe that the Indonesian is predominantly the descendent of Austronesian (Southern Mongoloid) who spread to south; Philippines; Malay Peninsula, and Indonesia more than five thousand years ago, and also earlier descendent called Australo-Melanesia who occupied area of New Guinea.
The Indonesian Archipelago because of its strategic location became one of the most important trading stripes from China to India, Middle East and even Mediterania or reverse. The oldest kingdoms which has known were Tarumanagara in 5th to the end of 7th century A.D located in present West Java Province and Kutai in 5th to ? Century A.D located in Eastern Borneo. But there is new opinion which claims that the oldest kingdom in Indonesia was Salakanagara/Rajatapura (the city of silver) dated 130-358 A.D, it was based on the old Indonesian records by Prince Wangsakerta of Cheribon in his writings Pustaka Rajyarajya I Bhumi Nusantara (17th Century A.D), Chinese records in the period of Han Dinasty dated 132 A.D which said the king Tiao-pien(Dewawarman) from the kingdom of Yehtiao(Jawa) sent a messenger to the Chinese Empire and also a Greek Historian Claudius Ptolomeus in 150 A.D who wrote the news about “the land beneath the wind” called Iobadiou (Javadwipa) and the kingdom of Argyre (Silver) which were brought by the Arabs sailors.
However, instead of the description up above, we will believe that Indonesia has a long history of its existences. To be more deeply understand about the Indonesian History, we can divide it into several stages of periods; first, the ancient Indonesia which determine the free ancient Indonesian kingdoms, great kingdoms and kings upon the archipelago; second; colonization which determine the period of the arrival, conquest and colonized by European; and third; contemporary/modern Indonesia which can be divided into the national independence struggle (1900-1948), Sukarno’s era (1945-1966), Suharto’s Era (1966-1998), and present Indonesia (1998-…).
Indonesia has experienced its glorious period of ancient kings and kingdoms, the dark period of conquest and colonized, and struggling for its independence, and finally proclaimed its freedom officially in 17th August 1945, a new state was borne, even the Dutch legally acknowledged the independence of Indonesia in 1949.
Indonesia is a nation state which consist of thousands different ethnics, cultures, languages, and values from the separated states into the integrated states, to go through extreme and gradual changes of its history. Within its long history, there are some contemporary historical time lines very crucial and remain in questions about the truth. In a long time of centralized government the questions were kept in silent, now, in the era of reformation the questions are revealed. Debates and discussion grows and recently there is an idea to re-write the Indonesian History.
Two of the most questions in Indonesian history are G 30 S/PKI (communist movement) in 1965 and S.M. Kartosuwiryo with his House of Islam (Islamic State Movement) in 1949-1962.
In this paper I would like to discuss about the debates of S.M. Kartosuwiryo with his House of Islam/Indonesian Islamic Army and I will not try to define who is right or wrong but present the present debate and discuss about it and also gives some opinions to consider. For the Indonesian S.M. Kartosuwiryo with his House of Islam is used to be known or been made as one of the rebel who tempted the legal government. But now, there is new opinion about him and his movement which challenges the existing knowledge about S.M. Kartosuwiryo. This views claim that he was a martyr and a patriot for the Indonesian. He is the one who kept on steady to fight against the Dutch aggressions (Police Action) more than the others. In contrast, this new view has its contender which keeps on placing S.M. Kartosuwiryo and his House of Islam as the rebel. These two sides have very good background and logic arguments.

Islamic – Nationalism thought and movement in the line of Indonesian History
As already described in the previous section that because of its strategic location and richness, Indonesian Archipelago became an important trading stripe and the point of trading where the merchants from China, India, Middle East or even Mediterranean met. Besides became trading point this strategic location and richness also made Indonesia became a destination point for new ideas, cultures, influences, religions, and even the desire to conquest. Those things shifted extremely and gradually, shape the Indonesia social life from time to time and even present Indonesia reflects the dynamic situation of its past.
Literally Indian customs became the first strongest and deepest influences culturally and religiously to the archipelago’s society. The word Indianization is the common word to describe the Indian influences in Indonesia. Hinduism and Buddhism beliefs were the first dominant religions in Indonesia, even though, the native Indonesian still kept their indigenous beliefs. These beliefs were brought by the Indian Hindu and Buddhist monks, and by the migration of some Indian noble tribes because of war and political situation in Indian Peninsula, especially when the Gupta Empire Dinasty spread its power to all over India under Maharaja Samudragupta Parakramanka (335-375 A.D). This Indianization maintained its domination and role for more than a thousand years.
After the glorious domination of Hinduism and Buddhism, the new faith came, Islam. The spread of Islam to the archipelago is still in debates. Some scholars believe that Islam started to spread in Indonesia in 13th Century A.D based on the first Islamic Kingdom in the archipelago, Pasai, in the north coastal of Sumatera (present Aceh) in 1267. However, in contrast there is view to estimate the existence of Islam in Indonesia was earlier than that, Islam had been already existed in Indonesia since 7th – 8th Century A.D the fact is there was an ancient Muslim village of Barus in Western Coastal of Sumatera, but we need to be more verified about the date. I assume both arguments have their point to determine the spread of Islam; they have no contradiction between them. If we talk about the connection between Islamic world and the Indonesian community, we will directly believe it was earlier than 13th century A.D, even in the time before Islam was borne in 7th century A.D. However, if we talk about the deeper influences to the society it will be un-doubtful that regular form of governance is the proof; in this case the first view has the reason. The first Islamic Sultanate in Indonesian Archipelago was Pasai, established in 1267 and ended in 1521 conquered by Portuguese.
Islam extended very fast in the archipelago and intently welcomed by the native Indonesian because of its concept of equality and intensively influenced the culture and daily life of the people, also absorbed and dissolved with the innate customs. Islam mostly started occupies the coastal area of Java, Sumatera, Borneo, Celebes, Mollusc, etc and penetrated the inland later. By the end of 16th century A.D most the coastal area of the islands became Muslim’s kingdoms or Muslim’s principalities and the people in the area embraced Islam as their new faith. Islam gained its domination after the falls of last Hinduism Empire Majapahit in the year 1500 A.D by Muslim Sultanate of Demak from the north coast of Java.
Besides through the war against weakened Hindu, Buddhist, and Animism Kings and Kingdoms, Islam also penetrated the Indonesian society by arts and culture, assimilates with the native and pre-islamic art and culture and became so strong influent to the life of the society. There are samples of mixture art and culture between Islam, native, and Hinduism cultures; in Java Island there are Wayang (Puppets) which is created by the Muslim but the basic story is taken from the Hindu epic of Ramayana and Mahabharata. In Sumatera, Borneo (Kalimantan), Celebes (Sulawesi), Lesser Sunda (Nusa Tenggara Barat), and Mollucs (Maluku) Island we will see certain kinds of ceremonies, dances, arts and even language represents the assimilation between native and Islam.
However, instead of the gained, the new threat of domination came from the west. European travellers came with the spirit of conquest, searching for wealth, and religious mission of Christianity. The glitter of spices and gold from the far side of the world with great value in the European market was the main reason for the European sail away from their home searched for spices and gold. Spanish, Portuguese, Dutch, French, England, Denmark and Germany competes each other in getting domination of that wealth. European realized that trading stripe between India and China (Malacca Strait) was the most strategic point in spices market, but the Muslim rulers had been dominated the location. After arrived in Gowa (India) and settled there, Portuguese armada was the first who came to the Malay Peninsula in 1509 and tried to take over the Malacca from the Malacca Sultanate, but failed. They took over Malacca in 1511 under Alfonso de Albuquerque and they conquered the Sultanate of Ternate and Tidore in 1521 in Mollucs region. Then the Dutch came in the port of Banten Western Java led by De Houtman’s brothers Cornelis and Frederijk in 1595 and 1598 but they were exiled un-hostile by the Sultan of Banten. The British Armada of James Lancaster under East Indian Company in 1591 and 1601 also reached the region. However, under the banner of Vereenigde Oost-Indische Compagnie (VOC) the Dutch took over Jayakarta or Sunda Kalapa (present Jakarta) from the Sultan of Banten and changed the name with Batavia in 1611 and also defeated Portuguese in Malacca in 1641. By the end of 1755 Dutch formally control almost all of Java Island and expanded to all over the archipelago by interfering local conflicts to gain benefits.
This was the beginning of colonialization of Indonesia by the Dutch, even; there was shifted colonial from Dutch to the British in 1811-1815. The British handed over to the Dutch again in 1815 as the result of the ending of Napoleon’s war in Europe. The Dutch maintain colonized the archipelago. The Dutch could conquered the land but it could not conquer the faith of the people, as it was mentioned in the previous paragraph besides conquering, spreading Christianity was the other mission of colonialization. Nevertheless, it could not be done in Indonesia only some part of the islands could be Christianized for example; some parts of Molllucs (Maluku), Northern Celebes, Papua, and some parts of Northern Sumatera. The other still kept Islam as their faith and continued to resist the Dutch. Acehnese was the sample of the strongest Islamic people, who kept resisted the Dutch. The Dutch could not control Aceh until 1904 even then Achenese kept on fighting by guerrilla.
The fact that the Muslim became the strongest resistance for the Dutch, many revolts against the Dutch were led by the Muslims; such as Paderi War in Minangkabau West Sumatera (1821-1837) which was led by the Muslim’s Ulama (Muslim Cleric) Tuanku Imam Bonjol and also the War of Mollucs (1817) led by a Muslim of Ahmad Matulessy known as Kapitan Pattimura. The reasons were clear instead of monopolistic and other bad actions of colonial, religion was the biggest reason. The revolts could be overcome by the Dutch because they were locally in scale.
Another impact of colonialization was the more intensive relation and communication among the people in the regions; they could share information and reunite the feeling of the same experience and condition under occupation. This was the seed of Nationalism of Indonesian people. For the Muslim this condition made them changed the strategy to resist, besides kept on fighting physically they started to think union organization. Islamic Merchant Union (Syarekat Dagang Islam/SDI) was the first formal Islamic organization in Indonesia, established in 1905 by Tirto Adhi Soerjo in Surakarta. It was not a political organization; it was a native Indonesian “Batik” merchants union to compete the Chinese merchant domination. But it was banned 1912 by the Dutch colonial government under the suspicion of anti-Chinese riot in that year. This banning policy made the SDI members got the other way by reforming the organization and changed the organization’s name into Islamic Union (Syarekat Islam/SI) and became the first Islamic-nationalistic organization because it represented the different ethnics of Indonesia; H. Samanhudi (Central Java), H.O.S. Cokroaminoto (East Java) and A.M. Sangaji (Mollucs). H.O.S Cokroaminoto became the leader of this organization. In the beginning, SI similar with SDI was not a political organization only a Muslim merchant union, but in 1918 it changed its orientation from economic into politics and became the first Islamic political organization. Other big Islamic organizations were formed later; Muhammadiyah established in 1912 by K.H.Ahmad Dahlan, but it was not a Islamic political organization, it was similar with SDI to protect the native merchants from the Chinese market domination, and Nahdhatul Ulama formed in 1926 also it was not a political organization, it was formed as the reaction of traditional Muslim to Wahabism which flourished in Saudi Arabia and spread to Indonesia.
H.O.S. Cokroaminoto is one of the key persons in nationalism history of Indonesia. Besides led SI into political arena, his thought of Indonesia nationalism made this man as the classroom in creating new leader of Indonesian movement. He recruited the brilliant Indonesian young men who had radical nationalism spirit from all over islands; Sukarno, Agus Salim, Semaun and S.M. Kartosuwiryo were the most brilliant young men of his students. Cokroaminoto not only taught the students nationalism but also religion vision of Islam and socialism. These subjects impacted differently to the students in the future of Indonesian history. These students of Cokroaminoto had the same vision of Independence of Indonesia, but they had different tendency and approach.
Sukarno tends to be more nationalist secular combined with his mystical traditional mind set and laid between cooperative and non-cooperative movement with the colonial. He became the founder of Indonesian Nationalist Party (PNI) and the first President of Independence Indonesia; He had charismatic figures for the Indonesian, and almost presented demi-god for the nationalist secular until now. Agus Salim tends to be more emphasized on the Islamic mind set and organization but He had more cooperative vision with the colonial to aim the freedom Indonesia and also close to Sukarno in term of movement approach. However, the last two persons were totally different from the two persons above. Semaun and S.M. Kartosuwiryo had common vision of Independence Indonesia more aggressive and non-cooperation with the colonial. However, they had contradictive background of their movement, Semaun even he used to be one of the leaders of SI, and He was more influenced by the Radical Socialist mind set. He is the founder of Indonesian Communist Party (PKI) in 1926. S.M. Kartosuwiryo on contradiction was a strong Islamic mind set; he joined Young Islamic Bond, SI, and became the personal secretary of H.O.S. Cokroaminoto. He is also an educated person, before joining SI; he was a student of Dutch Medical School (Nederlands Indische Artsen School). His radical vision of Independence Indonesia made him not only aggressively against the Colonial but also often opposed the other Nationalist figures. It reached its peak after the Proclamation of Independence of Indonesia by founding the Indonesian Islamic State (NII) and House of Islam (DI/TII) in 1949.
These different tendencies beside create the new political parties also broke down SI into two; “Red SI” led by Semaun which more tend to radical socialist and became Indonesian Communist Party (PKI) and “White SI” led by strong Muslim leaders one of them was S.M.Kartosuwiryo who was kept on Islamic vision.
Since 1931 the world started to boil up in Asia and Europe. Japanese overtook Manchuria from China and followed by offensive attack to the mainland China in 1937 famous called Sino-Japanese War. In Europe the raised of Nazi Party in Germany became the seed of horrific horror for European. In 1939 Nazi Germany invaded Poland and this was the beginning of World War II in Europe. The United States involved in this war when the Japanese attacked Pearl Harbour in 1941 and the Nazi Germany attacked their ships and tankers in Atlantic Ocean. The Japanese expanded their campaign throughout Asia (1941-1942); they attacked and overtook the western interest and colonies in Asia especially Southeast Asia. Japanese arrived and overtook Indonesia from the Dutch in March 1942.
For the Indonesian the WW II had two different impacts, instead of horrible damage and casualties, this war also became the turning point of more intensive independence movement and nationalism. To gain the Indonesian support the Japanese promised the Indonesian independence in the future and raised the 3A propaganda (Dai Nippon Pemimpin Asia, Dai Nippon Cahaya Asia and Dai Nippon Pelindung Asia). This propaganda was effectively influence the Indonesian in the beginning to support Japanese.
Since 1943 Japanese Forces started to be defeated in the field of war by the Allied Forces (US, Britain and Australian). The Japanese Forces run out number of people, to keep on fighting with the Allied Forces, the Japanese started playing different strategy by raising the feeling of anti-western and nationalism; they recruited and trained the local people with military and for the military purposes to support them in the battle. The Japanese also realized that the Indonesian Muslim was the powerful source of anti-western; Moreover, the Japanese tried to embrace the Muslim by forming Indonesian Muslim militias and Muslim organization, Motherland Defenders (PETA) was an Indonesian military legion which was formed by the Japanese on 3rd October 1943 based on Osamu Seirei Announcement No.44 and Hezbollah/Fisabilillah some believes that Hezbollah/Fisabilillah was not formed by the Japanese. Consultative Council of Muslim Indonesians (Majelis Syuro Muslimin Indonesia/Masyumi) was the first Indonesian Muslim organization which legally accepted by the Japanese on October 24, 1943 as the substitution of MIAI (Majelis Islam A’la Indonesia), however it needs more study about this. The most important thing is that the Japanese has trained the Indonesian with military ability and capabilities and also nationalistic confidence against the western.
Masyumi became strong Islamic political party since it was established as political party on November 7, 1945. This Islamic political party strongly shaping Indonesian politics and became second largest partisan in the first election in 1955, until it was banned by Sukarno in 1960 under the suspicion of backing the correction movement of Indonesian Republic Revolutionary Governance (PRRI).
Furthermore, under the era of Suharto’s regime the muslim political view was under type of suspicion and control. On one side Suharto’s regime try to press down the political aspect of Islamic organization and mass by emerging the horrible image of DI/TII and another radical aspect of some muslim to the society to form a antipathy from the people and doing repressive action just like many cases in past (Priok Insident, Lampung Insident, Haur Koneng incident, etc), however, in contrary the regime considered that the muslim still has a power to influent the people, consequence, the regime try to control it by establishing Islamic controlled party which called Unite Development Party (PPP) which are formed by merging many muslim parties and MUI. By doing these actions Suharto’s regime could control the muslim political aspiration for almost 32 years.
Today, in the era of reformation, the muslim try to regain its political rights and influence to the community. The Islamic organization establish everywhere beyond the largest and old Islamic organization such as Nahdlatul Ulama (NU), Muhammadiyah, etc. Also in the present day Islam becomes one of the interesting base of political view for many new parties who try to gain sympathy from the muslim and becomes exciting political issue.

A CONTROVERSY OF S.M. KARTOSUWIRYO AND DARUL ISLAM /TENTARA ISLAM INDONESIA REBELLION (1949-1962) WITHIN INDONESIAN HISTORY
By
Dadan Wiadi (Master candidate of Media and Governance Keio University, Japan)

Indonesia has a long historical time lines, within it, there are some historical times lines are crucial and sensitive and remain in questions about the truth. In a long period of centralistic government the questions were kept in silent. Now, in the reformation era, the spirit to uncover the truth arouses and revealed. Debates and discussion are growing. Recently, there is an idea to re-write the Indonesian History. Two of the most controversy in Indonesian history is Communist Movement in 1965 famous called G30S/PKI and S.M. Kartosuwiryo with his Darul Islam/Tentara Islam Indonesia (House of Islam/Indonesian Islamic Army) in 1949-1962 famous called DI/TII. Debates about DI/TII mostly in the term of whether .SM.Kartosuwiryo a patriot or just a rebel. Arguments between these two sides have reasonable background and logic view.

The controversy of S.M. Kartosuwiryo and his DI/TII and NII 1949-1962
Dr. Bambang Sulistomo son of an Indonesian hero Bung Tomo, the accuse of rebel to Kartosuwiryo is against history fact, he said,’According to my father testimony, in his pocket book HIMBAUAN (1977), it is said that Hezbollah and Fisabilillah militias refused to withdraw to Yogyakarta as the result of Renville Agreement and chose to stay in West Java region to keep on fight the Dutch. They existence in west Java was under the permission from General Soedirman (Head of Indonesian Army) and Vice President Moh. Hatta’ (“FAKTA Diskriminasi Rezim Soeharto Terhadap Umat Islam”, 1998, hal. xviii).
Moreover, in the book of “Menelusuri Perjalanan Jihad SM Kartosuwiryo” (Juli 1999, hal. xv-xvi), KH Firdaus AN wrote:”…After Renville Agreement between Indonesia and Dutch was signed…., Siliwangi Division had to move out from West Java to Yogyakarta, therefore, West Java was under the rule of Dutch….when General Soedirman welcomed the arrival of Siliwangi Division in Tugu Station Yogyakarta. A reporter from Antara (Indonesian News Agency) accompanies the general in his car….and the reporter asked the general ‘isn’t this strategy lose us? The Supreme Commander answered, ‘I have placed our man/men there’.
KH. Firdaus A.N assumed that “our man” in the term of the general statement was Kartosuwiryo himself. Particularly, to be considered in that time Kartosuwiryo was an important person in the Ministry of Defence of Indonesian Republic. He refused an important office in Defence Ministries, which then held by his close friend Arudji Kartawinata. Therefore, it is can be understood why The Supreme Commander of the Army General Soedirman did not command to annihilate DI/TII….”
On the other hand Himawan Soetanto (Former Head of Indonesian Police Department) in his article in 2007, he writes: Bung Tomo believe that the Kartosuwiryo’s Islamic Indonesian State Proclamation was not based on ideology, but only because of misunderstanding and internal armour conflicts. Islamic State just became a tool to fight.
Furthermore, Himawan Soetanto doubts that Kartosuwiryo was a military assistant of General Soedirman. Himawan’s father was one of the member of The General’s Cabinet (1946-1948), from him Himawan never heard about Kartosuwiryo as an important person in the Defense Ministry or Military Headquarter. Kartosuwiryo was only known as the member of Indonesian National Central Committee (KNIP) and member of West Java Masyumi Commissariat.
In my opinion, for DR. Bambang Sulistomo, Bung Tomo and KH.Firdaus A.N statements logical scientifically emerge questions, first, where is the connection between General Soedirman and Kartosuwiryo? General Soedirman was the Supreme Commander of Indonesian Army which led Defense Ministry, so if Kartosuwiryo refused a position in Defense Ministry, he was just a member of West Java Masyumi Commissariat, and just a member of KNIP, General Soedirman had no reason to contact with him. I more prefer that “our man/men” in term of General’s word was the leader of Hezbollah/Fissabilillah Militia in Eastern West Java, which formally under his command. In that time the leader of Hezbollah/Fissabilillah Militia in Eastern West Java was R. Oni. In fact that before Siliwangi Division flew to Yogyakarta there were several meetings between Siliwangi Division Leaders and Hezbollah/Fissabilillah; for instance; a meeting between Husinsjah and Major Utarya from Siliwangi and R.Oni from Hezbollah/Fissabilillah long before DI/TII Kartosuwiryo was established.
The Second question is: If Kartosuwiryo received direct mission from General Soedirman who was a Supreme Commander of Republic Indonesia Army, Kartosuwiryo had to obey his mission, why then he refused the return of Siliwangi Division to West Java and preferred to establish Indonesian Islamic State (NII). In one occasion, when a messenger from Siliwangi Division Lt. Aang Khunaefi (Former West Java Governor) met Kartosuwiryo and pursued him to re-joint the Republican, Kartosuwiryo said,’…I do not know Republic Indonesia and I do not know Indonesian Army, what I know is Indonesian Islamic State and Indonesian Islamic Army…’. Also when some Islam leaders met him and asked him to re-joint republican, he said,’…perhaps you did not know the Indonesian Islamic State Proclamation (Awwas, Irfan S., 2007, Jejak Jihad SM. Kartosuwiryo, Mengungkap Fakta yang Didustakan (Third Edition))’. Logically, this was a dispute of command and mission deviation. So we need some more study and factual data about this.
In the term of political interest and internal conflict, I agree with Bung Tomo, that Indonesian Islamic State in that time was only a tool of political interest and internal conflict because of mis-communication and mis-understanding and between Islamic vision and secular vision. I also assume that there were combination of conflict between Indonesian Islamic State aspiration and individual political interest of Kartosuwiryo himself. This conflict figured out during his movement. In the previous section I describe that in the first time S.M. Kartosuwiryo with his consistent struggle of Indonesian Islamic State (NII) gained many supported from the Ulamas, especially he was supported by charismatic Ulama of Eastern West Java Kyai Yusuf Tojiri. However, in the following period because of his own ambition, the Ulamas started to withdraw their supported to Kartosuwiryo. Iskandar (2001) identified the reason of why the Ulamas of West Java withdraw their supported was the Constitution Plan (Qaunun Asasi) of NII was not in conformity with Islamic Teachings in Qur’an and Hadist (Prophet Muhammad Words). The terms of un-conformity with Islamic Teachings were 1) the unlimited authority of the Imam (Kartosuwiryo) and his veto rights, 2) to permit every ways or forces to gain the aim, included the collection of funds, which were un-conformity with Islamic teaching to avoid forcing action. And I assume some other parts of this Qaunun Asasi against the Islamic Teachings, instead of permit of every ways to gain the funds, the Imam (Kartosuwiryo) has his right to have certain amount of the funds for his own, moreover, it is rather strange to me that a constitution has to regulate “specific relationship” between man and woman.
Kyai Yusuf Tojiri as a respected and friend of Kartosuwiryo withdrawed his support, Hiroko Hirokoshi in Iskandar (2001) states that in the beginning of 1948, Kartosuwiryo, twice asked Kyai Yusuf Tojiri to proclaim NII, but he refused. As the result of these refusals Pesantren (Indonesian Islamic School) Cipari of Kyai Yusuf Tojiri became the target of Kartosuwiryo’s DI/TII attacks and burned down the pesantren and the library of the pesantren which was full of SI/PSII documents.
From this section I assume that in the beginning S.M. Kartosuwiryo as one of Islamic Leader in Indonesian history was a consistent person who keep on fought for the rights of the Muslims role in the field of Independence Movement, however, his personal ambition made him deviated from the true of Islamic vision and mission for his own aims. Furthermore, I more prefer to acknowledge the role of Kyai Yusuf Tojiri and R. Oni as the key persons of pure DI/TII and NII (1949-1962) aspiration and their contribution to the country, because the aspiration of NII basically from the Ulamas in West Java since the Japanese occupation as a tool to fight against the occupant but it was cancelled when Sukarno and Hatta declared Indonesian Independence on August 17, 1945. The General Sudirman did not command to destroy DI/TII, he assumed that DI/TII was a part of Republican strategy to fulfil the enclaves in West Java secretly and protect Republican. If we see the words TII (Islamic Indonesian Army) and it was consist of Islamic Militias as particularly under the General’s command. Why then the Militias turned back against Republican, because in the following years they felt betrayal and left behind by the Republican, as a sample before Siliwangi Division flew to Yogyakarta, two officers from Siliwangi Division Husinsjah and Major Utarya met R. Oni and they promised him to left behind their armours and gave them to R. Oni to support his struggle against Dutch, but in time the armours never appeared (Iskandar, 2001). I just give some additional assumptions to be considered for the discussion and suggest to more research and studies to get the truth about Indonesian History.