Abdul Kahar Muzakkar

Abdul Kahar Muzakkar (24 March 1921 – 3 February 1965) was the leader of an Islamic movement in South Sulawesi from 1950 till his death in 1965. He led his group of men in a guerrilla warfare against the Indonesian central government, and was finally killed by the army in the jungle. He was also the leader of the South Sulawesi branch of the Darul Islam movement, led Sekarmadji Maridjan Kartosoewirjo.

Early life (1921–1943) Born on 24 March 1921 in the Kingdom of Luwu, a smaller principality on the northern end of the Gulf of Bone, Abdul Kahar Muzakkar was formerly known as Ladomeng. Ladomeng is a Buginese word derived from 'dominoes', an allusion to his father who was playing cards at the time he was born. His father, Malinrang, was reportedly a businessman who was from the lower aristocracy class. Though not an exceptional student, Kahar was actively involved in organizations, particularly after he had returned to Palopo. He joined the local Hizbul Wathan, the youth organization for Muhammadiyah, and was active in his opposition to what he called the feudal system in Luwu, and called for an end to the aristocracy. His opposition gained him many support from the Luwu youths. Kahar remained active in Hizbul Wathan until the arrival of the Japanese in 1942. KRIS was the most famous of organisations in which Sulawesi youths participated in during the fight against the Dutch. APIS was merged into KRIS soon after and Kahar became the first secretary of KRIS. The battalion of political prisoners whose release Kahar had negotiated formed the core of TRIPES. Members of Kris were also incorporated into TRIPES. from the last remaining battalion of the unit which fought in the Madiun area of East Java.

On 7 August 1953, Kahar formally proclaimed South Sulawesi as part of the West Java Darul Islam at a gathering in Makalua. He read the proclamation of 1949, claiming that Sulawesi and its surroundings were part of the Islamic State of Indonesia. At this same gathering, Kahar also issued several regulations to start off the new movement. He announced the new DI flags for South Sulawesi and its surroundings. The state flag was to be red with a yellow crescent and three yellow stars, while the military flag was red with three yellow stars and the number '24'. Sadeli had initially wanted to capture Kahar alive, but upon seeing the grenade in his hand, he shot to kill instead. He then compared a photograph of Kahar with that of the dead body, and concluded that the man he had killed was truly Kahar. The body was retrieved by a helicopter and flown to Makassar, where it was received by Mohammad Jusuf at Palemonia Hospital. Upon the announcement of Kahar's death, only one of his wives, 2 children and an uncle were authorized to see the body. Kahar's son, Abdullah, identified his father from the eczema on his foot and his dentures. Siti Walinah Harjo Sudiro, descending from Solo, first woman he married at the age of 18 Four children: Siti Faridah Muslimah, Abdullah Ashal Archiebal, Sri Revolusi Anna, and finally, Sitti Maesaroh Corry Van Stenus, a Dutch-Indonesian woman; Six children; two died before adulthood, and one later, Guril Qahhar Mudzakkar. Among his surviving children were Hasan Kamal Said, Siti Riawati Muzakkar, and Abdullah Muzakkar Andi Sitti Djanuari (1950-divorced 1952) One daughter, Siti Zaenab Andi Sitti Haliah, a woman from a noble family in Luwu; One son, Andi Muzakkar Andi Sitti Rawe, a woman from his home village; Two children: Ummu Kalsum Kahar Mudzakkar and Muslimin Qahhar Mudzakkar Andi Siti Hamie; Andi Sitti Habibah Two children: Buhari Kahar Mudzakkar and Abdul Azis Qahhar Mudzakkar. Andi Tenri Liwang Sitti Hudayah

Legacy Though he had been dead for many years, Kahar is still remembered in Sulawesi. His legacy differs for different groups, motivated by their own interests of regional politics and movement vitality. Many of the leaders and former members of Kahar's movement had operated underground and been in hiding after his death. Thus, many of the current members do not know each other as the leaders coordinate the operations through staff and cells. Therefore, Kahar's legacy often focuses on him being a symbol of the movement that he had been a part of.

Kahar had been remembered by non-members of the movement, even till today. Many of these non-members were knowledgeable about Kahar, but for various reasons, they were not supportive of it. Many claimed that they did not support him that time, and will not do so even now. Some said too, that Kahar had brought much suffering to the people of Sulawesi. For those who had been members but had left after Kahar's death, a clear goal and a replacement for Kahar as a capable leader is needed before they will support the movement again. For youths who had only known of the movement and Kahar recently, there are various opinions. Some had positive impressions as they too saw the 'need for a democratic federal state', Many are of the opinion that Kahar was not a rebel or a traitor, but indeed, he was a patriot who had fought for Indonesia's independence. He only became a rebel to fight for a principle that he truly believed in.

In discussing Kahar, discussions on Kartosuwirjo and Daud Beureu'eh had also surfaced. These three figures had been active in the Darul Islam movement, a movement that some people in contemporary Indonesia still view as necessary. Many are of the opinion that these three figures had been excluded from national history, even though they had contributed to the fight for independence between 1945 till 1949 in Indonesia.

In contemporary time, Kahar's movement had been institutionalized in the form of two branch organizations, the Komite Persiapan Pelaksanaan Syariat Islam (Organizing Committee for the Preparation for the Application of Islamic Law; KPPSI) which was founded by Kahar's son Abdul Aziz 2000, and Pusat Amanat Referendum Rakyat Sulawesi (Center for Trusteeship of the Sulawesi People's Referendum; PARAS) which was also established in 2000.

Writings During the course of the rebellion, Kahar was active in writing. His writings include monographs, speeches and regulations. He was said to have written more than 10 monographs, of which not all are available to the public. Hamdan Juhannis claims that Kahar's writings especially reflect an effort to strengthen the legitimacy of Darul Islam as most touch on Islamic issues, quoting Quranic verses against the republican government. Several reasons for this had been brought forth, such that Kahar saw a need to 'Islamize' his DI community in South Sulawesi, and that he wrote for a general audience to help outsiders understand the nature of formalist Islamism.

Kahar's writings were influenced by his short-temperedness and his broad knowledge. Many of them were rather emotional, even to the extent of attacking his enemies like Sukarno. They also reflect his broad knowledge, especially on Islam and politics. Most of his writings can be categorised into general points, namely: his position from a defender to opponent of the pancasila, Islamic democracy verses Sukarno's Java-centricness, Islam versus other ideologies like the pancasila and communism, and his changing conception of state – from an Islamic federation to that of a caliphate system. According to Deliar Noer, Kahar's writings also are significant for it not only addressed the people in his time, but also provide lessons in idealism, and at least a guide for later generations to continue such idealism.