Page 387 - INDONESIA ISLAMIC CULTURE

was always plagued by internal discord to religious problems after all that Affairs. Wilopo agreed and Fakih Usman relationship between the national elites
which resulted in the party’s even further Masjumi offered no important positions was appointed. Responding to this in Indonesia increasingly tenuous and
decline. 43 to religious scholars. Because it was unfavorable decision, on April 5, 1952 politics became increasingly polarized.
extremely dissatisfied with the structural in a meeting of the NU Central Board In the early formation of the nation, each
Nahdlatul Ulama (NU)
changes that had taken place within in Surabaya, the NU declared to leave group was involved in its own struggle for
Initially, the Nahdlatul Ulama (NU), it, the NU finally left the Masjumi and the Masjumi. 44 power and influence. The Islamists group
established in 1926, was an organization established its own independent party. itself were split between modernists,
engaged in social affairs. Fatwa issued As a major organization in Indonesia, This split with in the Masjumi illustrates traditionalists, and fundamentalists. After
by Hasjim Asj’ari contained the obligation the NU saw that it was not sufficiently the disharmony prevalent among the the fundamentalists, under the influence
for every Indonesian Muslim to keep up represented in the Masjumi-supported parties within the organization. The of the Darul Islam, had failed to achieve
the Indonesia’s independence which, at cabinet. The Masjumi undeniably traditionalists’ and the modernists’ their goals and were successfully
the time, was better known as its Jihad derived its greatest support from the backgrounds were also influential and destroyed by central government, both
resolution. In the Revolution Era, the NU Muhammadiyah and the NU, but in all exacerbated the conflicts between traditionalist and modernist Muslim
took a more frontal stance against the cabinet formations, the Muhammadiyah them. There was a sense among the groups continued to fortify their
Dutch, so contrary that it tended to be had always been represented by at least traditionalists that the modernists no parliamentary roles.
lenient during the Renville and Linggarjati two persons where as the NU had never longer honored the ‘ulama who belonged At the beginning of his presidency at the
negotiations. In this era the NU and the been represented by more than one. to the traditionalist faction. Members eculy months of the revolution, Soekarno
Masjumi still maintained harmonious Therefore, during the formation of the with a Dutch educational background opened up the possibility for the people
relationships and it recognized that the Wilopo cabinet, Kyai Wahab Hasbullah adopted an attitude of superiority towards to establish political parties. Muslims
Masjumi was the only Muslim party and demanded that the post for the Minister those who were educated at religious were represented by the Masjumi,
that it should respect it. of Religious Affairs should be given to schools. This disharmony continued to PSII, and Perti. In 1952, the NU left
increase and found momentum when
However after Revolution Era, the NU the NU. Kyai Wahab also threatened cabinets ministers were appointed. So it the Masjumi and formed its own party.
began to feel disappointed with the that if this demand was not met, the NU is reasonable enough that the NU broke Even though Muslim groups formed the
political trends of the Masjumi. It saw would continue the struggle on its own. away from the Masjumi after all most majority however, in politics this was not
the Masjumi had changed strategic However, most of the Masjumi’s leaders Masjumi ministerial posts were occupied always the case.The representation of
Consultative Assembly into an institution saw the demand as a threat and for that by Muhammadiyah members. Muslim leaders in KNIP or in government
that only served as an advisory board. reason could not be met. Who would cabinets were quite limited compared
The NU saw this shift as an attempt become the Minister of Religious Affairs Political Movement in the Old to that of the nationalist group. Under
to turn the Masjumi into a political would be decided by vote involving all Order Period Soekarno, in the first presidential system,
organization that would pay less attention the party leaders and they finally agreed the Islamic groups were only represented
to propose Kyai Haji Faqih Usman of The heated debates between Islamists, by two ministers, namely Abikusno
43. Yon Machmudi,Profil dan Sejarah Profil Ormas- nationalists, and socialists made the
Ormas Islam di Indonesia (Jakarta: PKTTI UI, the Muhammadiyah to Wilopo as their Tjokroaminoto and Wahid Hasyim.
2013), p.34-35. candidate for the Minister of Religious 44. Noer. Partai-Partai Islam ...,p. 86. Although the Masjumi that politically

378 Indonesian Islamic Culture in Historical Perspectives Indonesian Islamic Culture in Historical Perspectives 379