Islamic Organizations in North Sumatra: the Politics of Initial Establishment and Later Development

This paper describes the politics of initial establishment and later development of four Islamic organizations in North Sumatra: Muhammadiyah, Al Jam`iatul Washliyah, Nahdlatul Ulama, and Al Ittihadiyah. It particularly focuses on the historical evolution and dynamics of these four Islamic organizations. As a subject of analysis, it, for the most part, assesses the aspects of ethnicity, religious doctrine, educational institution, and political aspiration reflected by these organizations in that area. The paper shows that these four organizations have contributed much to the progress of the Islamic community in this region.


Introduction
The early twentieth century is a very important moment in the history of Islamic revival in Indonesia. At the time, spearheaded by a number of well-known ulama, Islamic organizations were founded and then spread to a variety of regions in Indonesia. Social, political, economic, educational, and religious conditions of Muslim communities (ummah) were the driving factors of the emergence of these Islamic organizations. 1 1 In this context Karel A. Steenbrink states that there were four factors of Islamic revival in Indonesia in the early twentieth century. First, the desire WR XVH WKH 4XU·D> n and H{ adi> th as the main measure to evaluate existing religious and cultural traditions. Second, the national struggle against the Dutch colonial government. Third, the intense effort by Muslims to strengthen their organizations in socio-economic aspects, be it for general or individual interests. Fourth, the renewal of Islamic education. Karel A. The emergence of such national-scaled Islamic organizations, in turn, inspired the growth of local or regional Islamic organizations. The return of a number of Indonesian ulama to their hometowns also played an important part in this emergence. 8 In West Sumatra, led by 0LGGOH (DVWHUQ XQLYHUVLWLHV· DOXPQL Sumatera Thawalib (1918), which later changed its name into Persatuan Muslim Indonesia (Association of Indonesian Muslim), was founded. In West Java, Hasan Bandung founded Persatuan Islam (1923) (Islamic Unity) as a continuation of -DP·L\DWXO .KDLU which was previously seized by the Dutch colonial government. In South Kalimantan, Shaykh Abdurrasyid Amuntai founded Musyawaratut Thalibin as a continuation of Sarekat Islam (SI). In Aceh, Tgk. M. Daud Beureueh founded Persatuan Ulama 5 See Abdul Munir Mulkhan, Kiai Ahmad Dahlan: Jejak Pembaruan Sosial dan Kemanusiaan (Jakarta: Kompas, 2010). 6 See Greg Fealy and Greg Barton, Nahdlatul Ulama Traditional Islam and Modernity in Indonesia (Australia: Monash University, 1996). 7 See Iskandar Zulkarnain, Gerakan Ahmadiyah di Indonesia (Yogyakarta: LKiS, 2005). The existence of Ahmadiyah was censured by North Sumatra ulama and Islamic organizations such as Al-Washliyah, Muhammadiyah, NU and Al-Ittihadiyap. All North Sumatra ulama accused the founder and follower of Ahmadiyah as disbelieved (kafir Seluruh Aceh (1939) (Aceh Ulama Association) as a continuation of SI. In West Nusa Tenggara, Nahdlatul Wathan was founded as a continuation of SI with the aim to increase the religiosity of Muslims through the establishment of Islamic educational institution. 9 These local Islamic organizations contributed to increasing both the quantity and quality of the Muslim communities in their respective organizations.

JOURNAL OF INDONESIAN ISLAM
In North Sumatra, local Islamic organizations were pioneered by ulamas who graduated from the Middle East. Minangkabau settlers founded Muhammadiyah in Medan in 1927. Later, in 1930 Similar to Islamic organizations in other regions, these local North Sumatra organizations (Al-Washliyah, Muhammadiyah, NU, and Al-Ittihadiyah) have contributed much to the progress of North Sumatra Muslim community. During the colonial era, they were quite active in consolidating Muslim unity against the Dutch colonialization. When Indonesia has gained its independence, they continued to exist with a variety of programs and activities for the betterment of the Muslim community in this region. They have had their own distinct historical backgrounds, paths, maps, and strategies for these endeavors.
This paper aims to discover the historical evolution and dynamics of these four organizations. It particularly focuses on summarizing and synthesizing the existence and continuity of North Sumatra Islamic organizations. 9 See Deliar Noer, Gerakan Modern Islam di Indonesia 1900-1942(Jakarta: LP3ES, 1994Howard M. Federspiel, Persatuan Islam Islamic Reform in Twentieth Century Indonesia (Singapura: Equinox Publishing Pte. Ltd., 2009)

A Historical Snapshot of Islamic Organizations in North Sumatra
In North Sumatra, a number of Islamic organizations had grown rapidly even before the time of independence. Among these Islamic organizations were Muhammadiyah, $O -DP ¶L\DWXO :DVKOL\DK 18 and Al-Ittihadiyah. These four organizations had managed to benefit the Muslim communities they have served well in social, political, economic, or Islamic educational aspects. They also played a great role in developing Islam in North Sumatra.

Muhammadiyah
Historically, the founding of Muhammadiyah in North Sumatra cannot be separated from the role of Minangkabau trader settlers in this region. In 1925, some of these traders²Djuin St. Penghulu, St. Saidi Djamaris, Dt. Bungsu and their friends²met Mas Pono, a trader from Yogyakarta who was visiting Medan. It was not known who started the idea of founding Muhammadiyah in Medan, but conversations among them revealed that they had this same idea. They considered many societal religious practices which they thought as having been GHYLDWHG IURP WKH 4XU·D> n and Sunnah, especially innovations and myths, as their reason to believe that Muhammadiyah needed to be founded in this region. Nevertheless, they realized that the actualization of their idea was not easy. In addition to the difference in religious doctrines between them and the majority of Muslims in North Sumatra, it was realized that they were not ulama and had no experience in organizations. They were merely small traders who did business in daily necessities in plantations around Medan. 13 As such, the only agreement they reached in the initial conversation was to find peers who had the same vision as them. This effort was done through the LGHQWLILFDWLRQ RI VRPHRQH·V PDQQHULVP LQ performing the prayers.  1928,16 this year instead of the previous one was stated as the year of Muhammadiyah establishment in North Sumatera.
After its official establishment, proselytization was the tool used by Muhammadiyah to spread and broaden its organization to a variety of regions in North Sumatra. Gatherings and sermons were often conducted. The themes for discussion, even though in several aspects were related with life and moral issues, focused mainly on the legal (fiqhiyah) issues, such as us} alli> , qunut, correcting the direction of the qiblah, prayer with necktie, IHDVW DIWHU VRPHRQH·V GHPLVH, visit to sacred graves, Eid prayers in open fields, and recommended (sunnah) prayer of 11 bows (rakaat) in Ramadan. In East Sumatra, especially in Medan, these issues were hotly debated.
The subsequent effort undertaken by Muhammadiyah to spread its doctrine was to found modern schools modeled after the Dutch schools. These schools turned out to attract societal interest proved by the increase in the number of parents who registered their children there.
Year after year, the number of Muhammadiyah schools increased rapidly. This benefited Muhammadiyah as it became easier for the leaders of this organization to spread their doctrine to society.
Only three years after its founding in Medan (1927Medan ( -1930, there were already 10 branches of Muhammadiyah in East Sumatra. These 14 0 1XU +DLWDP\ ´0XKDPPDGL\DK 'DHUDK 6XPDWHUD 7LPXU µ in 30 Tahun  In addition to proselytization, 18 to spread its doctrine and to increase its audiences, Muhammadiyah also had the strategy to build places of worship such as masjid (mosque) and mus} alla> (little mosque). Until 2005, Muhammadiyah of North Sumatra had built 257 Masjid Taqwa and 137 mus} alla> . In every masjid and mus} alla> , properly and intensively planned, a number of sermons and religious gatherings were conducted. As such, Muhammadiyah not only developed its membership, but also spread its doctrines to non-Muhammadiyah members.
Muhammadiyah educational institutions also played a large role in developing organizational doctrines. 19  people with disability, and 5 units of universities. 20 These Muhammadiyah educational institutions are spread over the 19 regencies/cities in North Sumatra, and became an important channel of communication to distribute MuKDPPDGL\DK·V UHOLJLRXV doctrines.

Al--DP·L\DWXO :DVKOL\DK
The emergence of Muhammadiyah with its ´new religious doctrineµ EURXJKW RXW D ¶KDUVK· UHDFWLRQ DPRQJ WKH QDWLYH 0XVOLP communities and Mandailing ethnic group in East Sumatra. On the one hand, this reaction was caused by Muhammadiyah·V VWDWHPHQWV ZKLFK SRLQWHG RXW WKDW PDQ\ RI WKH ¶ROG JURXS· kaum tua) traditions were not Islamic. In a number of tabli> ghs (religious learning forums), Muhammadiyah figures always spread their ¶modernist· doctrine which was in opposition with the kaum tua. On the other hand, this reaction resulted from the fact that the influence of Minangkabau ethnic group had become stronger in society due to their success in developing modern Muhammadiyah schools which attracted many Muslim parents who wished their children to study there. For many Mandailings, the Minangkabaus were viewed as ¶LQYDGLQJ· WKHLU WHUULWRU\ 7KLV was despite the fact that the Mandailing settlers had enjoyed social, economic, and religious prestige because of the educational opportunities provided for by the Minangkabaus.
The Mandailing ethnic group itself was divided into two camps with regards to this so-called MiQDQJNDEDX·V ¶LQYDVLRQV· The first camp consisted of senior Mandailing elites who sought the protection of the Malay sultans. They realized that the Sultanate felt a deep antipathy against Muhammadiyah. The second camp included young Mandailing generation consisting of senior students of Maktab Islamiah Tapanuli or MIT 21 who formed a debating club to discuss and counter Muhammadiyah·V PRGHUQLVW doctrines.

JOURNAL OF INDONESIAN ISLAM
Volume 10, Number 01, June 2016 What was initially only a debating club transformed into an organization named Al--DP·L\DWXO :DVKOL\DK. 22 Al-Washliyah was founded on 9 Rajab 1349/30 November 1930 in the MIT building in Medan 23 by senior MIT students such as Ismail Banda, Adnan Nur, Muhammad Arsyad Thalib Lubis, Abdurrahman Syihab and Muhammad Yusuf Ahmad Lubis, all of whom were students of Shaykh Muhammad Yunus and Shaykh Hasan Maksum, 24 two prominent ulamas in East Sumatra. These Al-Washliyah founders were of Mandailing ethnicity.
The Al-Washliyah founders determined to spread Islam in North Sumatra, and even in Indonesia. The initial purpose of Al-Washliyah founding was to ´advance, accentuate, and increase the spread of ,VODP µ In 1934 the same aim was formulated in the following words ´to fulfill the demands of Islamµ. 25 According to the statute of Al-Washliyah in 1977, Al-Washliyah was founded ´to fulfill the demands of Islam in its entirety.µ Then, it was also firmly stated that in the field of theology, Al-Washliyah adopted the Ahl al-Sunnah Wa al-Jama>ah theological doctrine, and in law (fiqh) adopted (or prioritized) the Sha> IL·L> school of thought. 26 It could be said that Al-Washliyah was the opening of branches in these regions was always accompanied by the setting up of a number of schools, including Islamic kind. In 1955, Al-Washliyah set up Islamic educational institutions at a variety of levels. These levels ranged from the Tajhizi (2 years), Ibtidai (6 years), Tsanawiyah (3 years) and al-4LVPXO ¶$Oy (3 years). These institutions were popular and attracted students from a variety of social strata. In 1941, Al-Washliyah had 242 schools with 12,500 students. This number continued to increase, especially after Al-Washliyah implemented the policy of transforming privately owned madrasahs into Al-Washliyah madrasahs, and modernized its education system by adopting Muhammadiyah school system. However, different from Muhammadiyah which emphasized school developments deemed secular, Al-Washliyah undertook the policy of developing Islamic kind of school in primary, secondary and tertiary levels. 31 Currently, Al-Washliyah in North Sumatra has had 148 general schools and 461 religious schools, making a total of 609 units of educational institutions from primary to secondary levels. 32  the proselytization of Islam in North Sumatra. Some activities were oriented to do proselytizing for the Christian Bataks. 34 Al-Washliyah ulamas, including Shaykh Muhammad Arsyad Thalib Lubis, wrote very actively Islamic ideas in Bataknese. 35

Al-Ittihadiyah
Like Al-Washliyah, Al-ittihadiyah is also an indigenious Islamic organization in North Sumatra. It was founded on 21 Shawwa> l 1352 or 27 January 1935 by KH. Ahmad Dahlan ²an ulama of Tanjungpura, Langkat, who once studied in the Middle East. Al-Ittihadiyah founding was officiated in Zelfstanding Yong Islamiten Bond Building, Medan. 36 Its founding was a response to the political and socio-religious development in North Sumatra. At that time, the Dutch launched a political strategy of divide-and-conquer to weaken the strength of the Muslim community and destroy the ulama to reinforce its power in Indonesia definitely. This political strategy fooled some Muslims in such a way WKDW 0XVOLP ¶IDFWLRQV· DURVH DJDLQVW HDFK RWKHU. On the one KDQG ¶:HVWHUQL]HG· elites emerged, who belittled the ulama and the Muslim community, DFFXVLQJ WKHP DV ¶RUWKRGR[· 2Q WKH RWKHU KDQG some ulama and parts of the Muslim community accused the LQWHOOHFWXDOV DV ¶IRRW VROGLHUV· RI WKH 'XWFK 7KH GLVSXWH DJDLQVW WKHVH two groups became worse over time. 37 In this context, Al-Ittihadiyah emerged to bridge and unify local Muslim communities. 38 When it was officiated, Al-Ittihadiyah firmly stated that it was a follower of the Sunni> (Ahl al-Sunnah wa al-Jama>ah) creed, which is compatible with the creed of Abu> al-H{ asan al-Ash·DUL> and Abu> Mans} u> r al-Ma> tu> ri> di> . 39 While in fiqh, in the beginning, Al-Ittihadiyah formally stated LWV ¶QHXWUDOLW\· DJDLQVW WKH IRXU madhhab (school of Islamic thought), Sha> IL·L> , Ma> liki> , H{ anbali> , and H{ anafi> . However, over time, this neutrality faded, and Al-Ittihadiyah stated its preference of the Sh> DIL ¶L> madhhab. 40 Not much different from Muhammadiyah and Al-Washliyah, education, proselytization, and social charity are the primary endeavors of Al-Ittihadiyah. In education, Al-Ittihadiyah introduced a dual-system of madrasah DQG PRGHUQ VFKRROV ZKLFK EHFDPH D ¶EULGJH· IRU Al-Ittihadiyah to develop its organization. Al-Ittihadiyah managed to ¶SDFNDJH· WKLV RUJDQL]DWLRQDO JURZWK DORQJ ZLWK madrasah and school development. In addition, madrasah teachers and Al-Ittihadiyah schools also become the ¶PRXWKSLHFH· RI Al-Ittihadiyah in its regional expansion. During its initial founding, Al-Ittihadiyah has spread Islam to those who have not adopted a particular religion. Also, it established orphanages which, in turn, gained the sympathy of society to join it.
As it was supported by the sultans, nobles, dan Malay ulamas, Al-Ittihadiyah·V HIIRUW WR H[SDQG LQ (DVW 6XPDWUD GLG QRW HQFRXQWHU DQ\ significant obstacles. The similarity of theological creed and legal school of Islamic thought with Al-Washliyah also made it easy for the society to follow Al-Ittihadiyah. As such, Al-Ittihadiyah managed to practically influence almost every region in East Sumatra residency territory.

Nahdlatul Ulama
Not much different with Al-Washliyah, the emergence of Nahdlatul Ulama (NU) in North Sumatra in 1947 was a response to the religious doctrines developed by the ¶youth group·. The establishment of NU in North Sumatra is a follow-up to Tapanuli Muslim Congress. The Mandailing ethnic group decided to found it because they did not feel sufficiently represented in Al-Washliyah and Al-Ittihadiyah. Even though all these organizations had similar theological creed and schools of Islamic thought, Al-Ittihadiyah was dominated by Malays, while Al-Washliyah was represented by only a few member of the Mandailing ethnic group. In the beginning, NU North Sumatra headquarter was located in Padangsidempuan and then moved to Medan in 1953.
The consistency of NU to maintain and monitor the Sunni> creed and school of Islamic thought was immediately apparent after its founding. At the time, NU proposed a resolution and motion-of-no confidence to the Tapanuli Officer-in-charge of Islamic Affairs who did not adhere to the Ahl al-Sunnah wa al-Jama>ah doctrine. This resolution was conveyed to the Tapanuli Residents in Sibolga and a copy was conveyed to the Governor of North Sumatra and Minister for Religious Affairs in Yogyakarta.
Different from Muhammadiyah, Al-Washliyah and Al-Ittihadiyah, the strategy used by NU to spread its doctrine and develop its organization was through the empowerment of ulama and alumni of Pesantren Musthafawiyah. At the beginning, NU was concentrated in and around South Tapanuli²where the Pesantren Musthafawiyah·V alumni lived ² which is divided into five regions, Mandailing, Natal and Batang Natal, Padang Lawas, Angkola-Sipirok, and Batang Toru. Later, NU expanded its wings to wider areas in North Sumatra, such as to Langkat, Deli Serdang, and Medan. Tanfidziah. 7KLV SROLF\ RI UHVSHFW RIWHQ EHFRPHV D ¶EULGJH· IRU 18 WR interact with the wider societies and political leaders. It also plays a vital role LQ DWWUDFWLQJ 0XVOLPV· V\PSDWK\ WR MRLn NU. Through a number of sermons and religious study gatherings, the ulamas successfully influenced their adherents to found chapters and branches of NU at the level of sub-district and village.
In 1953, NU management structure started to be more flexible as more Malays join the organization. Shaykh Abdullah Afifuddin, a prominent Malay ulama from Langkat, was appointed as Naib Rais I NU (First Vice Leader of NU). Shaykh Afifuddin studied religion in Mecca and at University of al-Azhar in Cairo, Egypt. 42 Tengku Yafizham, who is also a relative of Sultan Serdang, was appointed as the treasurer. After Shaykh Mustafa Husein died, Shaykh Abdullah Afifuddin was entrusted with the position of Syuriah of NU in North Sumatra (1969)(1970)(1971), while Tengku Yafizham was given a position in the Tanfidziyah. The cooperation between the Mandailing ethnic group and the Malays were close because both groups adopted the Ahl al-Sunnah wa al-Jama>ah creed and Sha> IL ¶i> madhhab.

Mapping of Ethnicity, Religious Doctrine, Educational Institution, and Political Aspiration
Islamic organizations in North Sumatra have their own captive membership. Viewed from the aspect of ethnicity, Minangkabaus are usually Muhammadiyah members, a majority of Tapanuli Batak Muslims and some Mandailings are Al-Washliyah members, a majority of Malays and some Karos are members of Al-Ittihadiyah, and a majority of Mandailings are NU members. Until now, this ethnic affiliation does not seem to have changed very much.
In East Sumatra and Tapanuli residency (now North Sumatra), there are six native ethnicities, Malays, Mandailing Batak, Toba Batak (North Tapanuli), Simalungun Batak, Karo Batak and Dairi Batak. Medan²the capital of East Sumatra²is the native region of the Malays and the important economic centre in East Sumatra. As such, this city attracted many Minangkabau, Mandailing, and the Toba Bataks settlers to trade and make a living. In this city, these ethnic groups interacted and competed for prestige and influence.
The inter-ethnic ¶competition· begun when the Mandailing ethnic group feared that their influence would be replaced by the Minangkabau ethnic group. One reason is that the tabligh materials conveyed by the Minangkabaus through Muhammadiyah often contradicted the belief and doctrine of the Mandailings. This fear gained momentum when Muhammadiyah schools attracted the interest of more and more members of society. Muhammadiyah schools were not only meant for the Minangkabaus, but for the Malays, the Mandailings, and all other ethnic groups living in East Sumatra. 43 The ¶IHXG· EHWZHHQ WKHVH WZR HWKQLF JURXSV sharpened and both often ridiculed each other to the point of accusing the other as being ¶unbelievers· (ka> fir). Viewed from their origin area, the Minangkabau and Mandailing ethnic groups actually come from neighboring regions, albeit with different cultures. Minangkabaus are well known as modernist Muslims with a strong matrilineal tradition, especially in terms of succession, inheritance, and legitimation. A similarity of both ethnic groups is the WUDGLWLRQ RI ¶merantau· emigration to seek a better future). However, for the Minangkabau ethnic group members, emigration is a cultural norm to find and gain economic strength to build their hometowns in the Minang lands. However, for the Mandailing ethnic group members, emigration is a necessity to expand their territory. 44 As such, when the Minangkabau ethnic group·V influence was increased, the 0DQGDLOLQJ HWKQLF JURXS SHUFHLYHG WKLV LQFUHDVH DV D ¶WKUHDW· Even though other reasons exist, ethnicity is the main reason which spurred the Malays to found Al-Ittihadiyah. The Malays are not only the native residents of Medan, but also the rulers of East Sumatra. The difference of religious doctrines from the Minangkabaus caused the Malays to be reluctant to join Muhammadiyah. In the meantime, even though they have had similar religious doctrines with Al-Washliyah members, the Malays realized that they are not majority members. As such, to establish ethnic existence, the Malays deemed it necessary to found Al-Ittihadiyah.
In addition to ethnicity, affiliation to Islamic organizations in North Sumatra is often spurred by religious doctrines. The 43 Abbas Pulungan,et al.,Sejarah dan Dinamika,  Minangkabau ethnic group as the main proponent of Muhammadiyah is a community of modernist Muslims without adherence to any specific madhhabs, and is often called ¶kaum muda· (youth faction). Al-Washliyah and NU which adhere to the Ahl al-Sunnah wa al-Jama>ah creed and Sha> IL ¶i> madhhab are often called ¶kaum tua· (old faction). Al-Ittihadiyah, even though adheres to the Ahl al-Sunnah wa al-Jama>ah creed, has stated its neutrality regarding mazhab. 45 In North Sumatra, educational institution can provide a GHVFULSWLRQ RI ,VODPLF RUJDQL]DWLRQ·V KLVWRU\ DQG G\QDPLFV ,Q WKLV region, almost similar to West Sumatra and other regions in Java, modernization of Islamic education was introduced and developed by WKH ¶\RXWK IDFWLRQ· RU WKH PRGHUQLVW Muhammadiyah Muslims. Muhammadiyah schools are modern schools and its beginning were very similar to the Dutch schools. In Muhammadiyah schools, in addition to religious knowledge, general knowledge is also taught, along with the provision of extracurricular activities.
Pesantren is an institution which has always been affiliated to NU. Historically, it can be seen that pesantren in North Sumatra ²especially Musthafawiyah Purbabaru²is a base and driving factor for the spread of NU in this region. The pesantren·V ulama, teachers, and alumni are ¶mouthpieces· which consistently campaign for and spread the NU ideology to society. The nahdliyyin·s consistency in preserving their cultural treasures and inheritance can be seen by their success in preserving tradition and the pesantren education system. 46 In its beginning, Al-Washliyah established traditional madrasah education. However, due to external factors ²such as the presence and popularity of Muhammadiyah schools ²and the result of comparative study to West Sumatra, Al-Washliyah reformed its madrasah education system by establishing modern madrasah and Islamic schools. The establishment of educational systems is an inseparable part of Al-Washliyah·V KLVWRU\ DQG G\QDPLFV. Wherever Al-Washliyah establishes a branch, there is usually an educational institution in the form of madrasah or Islamic school.
Learning from Al-Washliyah experience, since its founding, Al-Ittihadiyah has established and developed modern Islamic educational system. Formally, Al-Ittihadiyah stated that its aim in doing this is to attempt to establish Islamic educational institutions and to unite educational institutions not yet affiliated to a particular organization. 47 As such, Al-Ittihadiyah set up Tahdjizy, Ibtidai, Tsanawi, and Qismu ·$O\, madrasahs as well as PGA (Pendidikan Guru Agama, Religious Teacher Training), SR/SD (Sekolah Rakyat/Sekolah Dasar, 3HRSOH·V School/Primary School), SMP (Sekolah Menengah Pertama, Junior High School), SMA (Sekolah Menengah Atas, Senior High School) and universities. Up to the New Order era, Al-Ittihadiyah had 275 educational institutions, which comprised of 213 units of Tahdjizy, Ibtidai, Tsanawi, Qismu ·$O\ madrasahs and primary schools, 7 units of PGA, 35 units of SMP, 1 unit of SMA, and a university. 48 Ironically, internal conflict caused many Al-Ittihadiyah·V HGucational institutions to be disbanded, and some changed the status of institutions to become individually owned, a similar occurrence that happened to Al-Washliyah·V HGXFDWLRQDO LQVWLWXWLRQ.
Viewed from a political context, Islamic organizations in North Sumatra have attempted to develop and unite Muslims against Dutch colonialism. Then, affiliation to different Islamic organizations did not become an obstacle to limit cooperation against colonialism. Even during Indonesian independence, organizational affiliation did not cause a split LQ WKH 0XVOLP FRPPXQLW\·V SROLWLFDO DIIiliation. Muhammadiyah, Al-Washliyah, Al-Ittihadiyah, and NU, all channeled their political aspiration and become special members of the Masyumi Party, even though NU later resigned and formed its own political party.
When the Old Order government disbanded Masyumi, except for NU, all the other three Islamic organizations still channeled their political aspiration to Parmusi. When the New Order government was formed and the request to reinstate Masyumi was rejected by Soeharto, the three organizations channeled their political aspiration to United 47 Ibid., p. 16. 48  Development Party (Partai Persatuan Pembangunan, PPP). 49 NU formed its own political party named after it, even though after the New Order government merged all political parties into three major parties, NU channeled its political aspiration to PPP. 50 When NU was still a political party, it gained a significant number of votes in a number of elections in South Tapanuli. In the 1955 election, Shaykh Musthafa Husain as the founder of NU in North Sumatra issued a written fatwa> instructing his students and the Muslims to choose NU. Due to this fatwa> , NU obtained the second highest number of votes (27,34%) after the Masyumi Party (37,13%). In the 1971 election, NU obtained 18% of votes after Golkar with 68% votes. In the 1977 election, when all Islamic political parties were merged into one in PPP, NU votes caused PPP to obtain 47% of votes, second highest after Golkar with 48,60% votes, while the Indonesian Democratic Party (Partai Demokrasi Indonesia, PDI) only obtained 3,70% of votes. 51 Based on these data, as a political party it can be seen that NU always managed to get second place in a number of elections. Even when merged into PPP, NU contributed significantly to the number of PPP votes.
When the Old Order collapsed, empirical surveys showed that the political orientation of Islamic organizations in North Sumatra was divided to several parties. If most Muhammadiyah members channeled their political aspiration to National Mandate Party (Partai Amanat Nasional, PAN) and a few to Nation Sun Party (Partai Matahari Bangsa, PMB), Al-Washliyah and Al-Ittihadiyah channeled their political aspiration to PPP, while NU to Nation Awakening Party (Partai Kebangkitan Bangsa, PKB). At any rate, the split of Islamic political aspiration to a number of political parties has weakened the bargaining position of Muslims in North Sumatra.
In the time of reformasi, an interesting organizational dynamic could be seen in Al-Washliyah and Al-Ittihadiyah. In the last two elections, the Chairperson of Al-Washliyah attempted to direct its members to two different political parties, PKB and the Democratic Party (Partai Demokrat, PD). Along with affiliation to these two parties, several Al-Washliyah cadres have also become members of other parties such as the Hanura and Golkar party. However, some committee members and most Al-Washliyah members still ¶LQVLVW· on channeling their political aspiration to PPP. 52 In this era, not a few Al-Washliyah cadres has managed to become legislative candidates from the regency/city level (DPRD of City/Regency), province level (DPRD of the Province) and national level (DPR RI). Up to the era of the reformasi government, the main positions of Pimpinan Wilayah (Regional Leaders) Al-Washliyah in North Sumatra were held by a number of political party members particularly the Democratic Party, PPP, and the Golkar Party. Of course this phenomenon was different with Muhammadiyah which organization was not dominated by political parties. The split of Al-:DVKOL\DK PHPEHUV· SROitical affiliation caused many conflicts of interest between these parties.
A similar case also happened to Al-Ittihadiyah. Even though the main leaders channeled their aspirations to PPP at the regional level, Al-Ittihadiyah members also channeled their political aspirations to other Islamic parties such as PBB and PKS. This split caused an internal conflict because of the tug-and-pull of vested interest between internal and external organizational forces.
In general, the dynamics of Islamic organizations in North Sumatra appears in a series of local election (Pemilihan Kepala Daerah-Pilkada), be it at the province or regency/city level. In a number of cases, the organizational internal leaders often differ in their political choice. This difference caused an internal conflict which made the Chairperson resign from his position. To a certain extent, except for NU and Muhammadiyah, Islamic organizational affiliation can no longer guarantee the unity of aspiration and political choice of its members. Viewed from a historical context, this phenomenon can be seen as a signifiFDQW ¶VKLIW·

Conclusion
A study of the history and dynamics of Islamic organization in North Sumatra cannot be separated from how Muslims in this region channel their political aspiration and outlook. At the beginning, the difference in organizational affiliation did not cause a difference in In North Sumatra, Muhammadiyah can be said to be a phenomenon of the market. The main proponent of this organization is the Minangkabau traders who live in the ¶FLW\· DQG XVH WKH PDUNHW DV a means to develop Muhammadiyah. On the other hand, Al-Washliyah and Al-Ittihadiyah can be said to be a phenomenon of elite and people power at the same time. At the beginning of their founding and through their development, both Islamic organizations were close to power and managed to use it as an effective means of organizational development. +RZHYHU ZKHQ WKH 0DOD\ VXOWDQV· SRZHU GHFOLQHG GXH to the Social Revolution of 1946, Al-Washliyah and Al-Ittihadiyah FKDQJHG WR EHFRPH D SKHQRPHQRQ RI WKH ¶PDVVHV· /DVW EXW QRW least, NU can be said to be the phenomenon of ulama, a label which fits its name, Nahdlatul Ulama. []