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IHiS (Indonesian Historical Studies), 4 (2), 12-21 © 2020 | E-ISSN: 2579-4213 

Relationship between Muhammadiyah and Politics in Parliamentary Democracy Period (A Case Study in Banyumas)  | 12  
 

Relationship between Muhammadiyah and Politics  
in Parliamentary Democracy Period (A Case Study in Banyumas) 

 
Suwarno 

Department of History Education, Faculty of Education and Teacher Training, 
Universitas Muhammadiyah Purwokerto – Indonesia 

 
*Corresponding Author: suwarnopurwokerto@gmail.com 

DOI: https://doi.org/10.14710/ihis.v4i1.6598 
 

Abstract 
 
This study identifies steps taken by Muhammadiyah in the political arena during 
the Parliamentary Democracy period which was established through its proximity 
with Masyumi. Muhammadiyah was known as a special member of Masyumi at 
that time. This political phenomenon occurred both at national and local levels, in 
this case in Banyumas. The breakthrough was conducted by important figures 
such as K.H.A. Dardiri and S. Notosuwiryo. Muhammadiyah of Banyumas district 
had played an important role in establishing the Ministry of Religion of the 
Republic of Indonesia which was finally granted by the government. By Masyumi 
as its political articulation, Muhammadiyah figures in Banyumas had a lot to 
perform among political matters, mainly in Temporary Regional Houses 
Representatives of Banyumas (DPRDS) in 1950 which were quite dominant. 
The study used a historical approach to explore sources as evidence to strengthen 
the argument that Muhammadiyah and Masyumi in Banyumas had played an 
important role in social, economic, and community culture. It addresses the 
stigma that Muhammadiyah is very identical to Masyumi, if it is examined further 
then they have the same goal, namely a modernist movement. This step gives an 
affirmation that Muhammadiyah becomes a strong religious organization. 
Muhammadiyah embodies its goal by focusing on developing social, religious, 
and educational fields, while Masyumi's goal was purely in developing political 
parties. However, it is found that the number of human resources owned by 
Muhammadiyah is getting less. If the situation still occurs, then the majority of 
educational institutions experience teacher limitations. 
 
Keywords:  Muhammadiyah; Political Relationship; Masyumi; Parliamentary  

Democracy; Banyumas. 
 
 
Introduction 
Muhammadiyah is an Islamic da'wah movement, amar ma'ruf nahi munkar, and tajdid 
(purification and renewal of Islam) founded by K.H. Ahmad Dahlan on 1912. This 
modern Islamic reform organization is oriented to be active in the fields of religion, 
education, social, and health since its establishing. Until today, Muhammadiyah has 
reached more than a century old (100 years) and grown rapidly because it has reached 
the entire country with thousands of business charities in the form of primary and 

Received:  
December 2, 2019 
 
Revised:  
June 6, 2020 
 
Accepted:  
June 8, 2020 



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secondary education institutions, both public and religious schools, hundreds of 
universities, and hundreds of social and health service institutions. 

As stated by Alfian (1989, p. 5), there are three roles played by Muhammadiyah 
in the history of Indonesian people: first, as a religious reform movement; second, as an 
intermediary for social change (agent of social change); third, as political power (political 
power). The role as a religious renewal movement can be identified through the 
intentions and objectives of Muhammadiyah to purify Islamic religion practice by 
referring to the Qur'an and the Hadith. 

Muhammadiyah role as an intermediary for social change can be traced to the 
large contribution for people and nation through enlightenment in the fields of 
education, social services, and health. If we see from its role, Muhammadiyah 
contribution to Muslims and the Indonesian nation is considered very huge. 
Muhammadiyah has given its struggle very hard to free and eradicate Muslims and 
the Indonesian people from chains of ignorance, poverty, and backwardness. 
Muhammadiyah has also given services to people and the nation through 
enlightenment in the field of education (Establishment of schools from kindergarten 
(TK), Elementary School (SD), Junior High School (SMP), Senior High School (SMA) , 
to Higher Education, social services (orphanages and nursing homes), and health 
services (clinics, polyclinics, and hospitals).  

Therefore, role of Muhammadiyah as a political force is actually emphasized on 
its position as a community organization (mass organization), or further as an interest 
group. Related to Muhammadiyah position as an interest group, a Japanese 
Indonesian, Nakamura (1990, p. 114) stated that there were two main contributions of 
Muhammadiyah to the Indonesian people. First, Muhammadiyah helped the Republic 
of Indonesia (NKRI) existence as a political entity. Second, Muhammadiyah had 
become a forum for developing independent community initiatives.        

Muhammadiyah effect as an interest group is increasingly visible. In addition, 
Muhammadiyah role as a political power can also be seen from the relationship 
between Muhammadiyah and political parties and its involvement in practical politics, 
mainly through its leaders. Since its establishment, Muhammadiyah has not been 
standing as a political organization. However, it does not mean that Muhammadiyah 
is an anti-political organization. Kiai Dahlan and Muhammadiyah leaders have laid a 
political convention through their personal involvement and participation among 
existing political organizations and political parties. For instance Kiai Dahlan, besides 
as a member of Budi Utomo (BU) in 1909, he also became a member of Jam'iyat Al-
Khair in 1910, and Sarekat Islam (SI) in 1911 (Jainuri, 1981, p. 29). In addition, Mas 
Mansur, Chairperson of Central Committe (PP) of Muhammadiyah from 1937-1942 
was also known as one of initiators and key figures of Indonesian A'la Islamic Council 
(MIAI) in September 1937, and Indonesian Islamic Party (PII) which was founded in 
early December of 1938 ( Suwarno, 2010, p. 59). 

Meanwhile, Majelis Syuro Muslimin Indonesia (Masyumi) was political 
organization with highly good popularity in its prime time. The existence of party 
proliferation caused Masyumi's name and symbol grow, moreover, it was supported 



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by modern political power fragmentation (Fealy and Platzdasch, 2005, p. 77). 
Masyumi's political orientation was similar to Muhammadiyah which also 
emphasized modern Islam. As a religious organization that needed support, mainly in 
the early days of independence, Muhammadiyah needed to place appropriate 
strategies to obtain locally and nationally influence. Therefore, Muhammadiyah began 
to play a role in political democracy in Indonesia. Based on a study conducted by Jung 
(2014) Muhammadiyah's political behavior was driven by institutional logic, by 
placing its social and religious obligations beyond its political interests. This was also 
seen as very pragmatic idealism. By placing leaders among national political 
organizations, Muhammadiyah obtained recognition and its power was considered as 
quite strong. Discussing about relationship between Muhammadiyah and Masyumi, 
it was necessary to identify how Muhammadiyah's role of using Masyumi as a 
'political vehicle' changed this organization as the most influential organization, both 
in local and national level. In addition, as stated by Fuad (2002, p. 148), 
Muhammadiyah seemed to enjoy a great deal with the political entity. Using historical 
method with political science approach, this study is different from the previous 
studies that have been conducted, it focuses on the relations of Muhammadiyah and 
politics at the local level in Banyumas.  

 

Relationship between Muhammadiyah and Politics in the Period of Pre and Early 
Independence  
When the two Indonesian's proclaimers proclaimed Indonesian independence, 
Muhammadiyah was 30 years old. Although, it was not a political organization as 
stated in the introduction,  Muhammadiyah's contribution in fighting for Indonesian 
independence was considered as significant compared to other socio-political parties. 
This fact was recognized by many figures. One of the figures who recognized 
Muhammadiyah's contribution was Roeslan Abdoelgani. He stated that 
Muhammadiyah's services in the historical chain of Indonesia's struggle had begun 
since national awakening, particularly in educational-pedagogical field (Tim Pembina 
Al-Islam and Kemuhammadiyahan Guidance Team, 1990, p. 44). 

Another interesting statement was when Roeslan Abdoelgani called 
Muhammadiyah a "wave of beatings" among Muslims against Dutch imperialism and 
colonialism as well as mysticism of indigenous people who overly worshiped to trees, 
sacred stones and animals "(Anonymously, 1963, p. 40–41).   

Since its establishment, Muhammadiyah had taken a cautious political stance 
and become very flexible in facing various waves of political change. Such a cautious 
and flexible political attitude had given a positive impression on the Dutch colonial 
government, so, Muhammadiyah was considered less dangerous to their colonial 
existence and relatively able to make a movement more freely (Ma'arif, 1987, p. 66). 

According to Sugiyanto Padmo, Muhammadiyah involvement in politics during 
the Dutch colonial period could be seen as brave attitude on the Dutch colonial 
government's policies, such as the courage to oppose a tax on slaughtered sacrificial 
animals Sacrifice Day, and this was successfully granted by the Dutch colonial 



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government. Further, religious court under the Office of Colonial Religious Affairs 
was later fought by Muhammadiyah to be more independent. Through educational 
institutions (schools) that were founded during the Dutch colonial 
period,Muhammadiyah helped integrated a spirit of nationalism among the 
Indonesian people, mainly among Muslims, through the motto of hubbul wathan minal 
iman (loving your motherland is a part of faith). Furthermore, Muhammadiyah 
pioneered the birth of Indonesian Islamic Party (PII) in 1938, the main supporter of 
Masyumi which was formed by Japanese occupation government in 1947. The rebirth 
of Masyumi Islamic Party in 1945 as a political forum for post-independence Muslim 
people, in which Muhammadiyah became the main supporter (Padmo, 2007, p. 159). 

In the Banyumas region, during the Dutch colonial period, Muhammadiyah 
stood as a socio-religious organization, even though it was not a political organization, 
it had invested in nationalism among its managed schools. For instance in 1930, 
Muhammadiyah in Banyumas region (now includes four districts of Banyumas, 
Purbalingga, Cilacap and Banjarnegara) had managed six Holland Inlandsche Schools 
(HIS), one Schakel School, two Volkschool, one Madrasah Diniyah, and two Madrasah 
Ibtidaiyah. Number of students attending these schools were 151 male students and 
103 female students. This fact indicated that Muhammadiyah of Banyumas district in 
1930 fostered a young generation of Muslims up to 254 students, both male and female 
(Sumarno and Kosasih, 2014, p. 47). Absolutely, there was an effort to arise spirit of 
nationalism in coaching these students.  

During the Japanese occupation, Muhammadiyah acted cautiously and carefully. 
This fact was proven by the gait of Muhammadiyah chairman, K.H. Mas Mansur 
(served among 1936-1942) alongside Bung Karno, Bung Hatta, and Ki Hajar 
Dewantara or known as the Four Important Figures who provided guidance and 
direction to Indonesian Muslims who were experiencing heavy pressure from 
Japanese militarism (regarding the biography of K.H. Mas Mansur (read Soebagijo, 
1982). 

It was similar to K.H Mas Mansur's political involvement as Muhammadiyah 
Central Committe Chairman, but in the Banyumas local area the one who was 
appointed was K.H. Abu Dardiri as Head of Department or Ministry of Religion 
(Sumokatyo) among Banyumas region in 1943. K.H. Abu Dardiri's position was as a 
consulate of Muhammadiyah of Banyumas district from 1936 to 1963. By this 
appointment, Japanese occupation government has recognized the existence of 
Muhammadiyah in the Banyumas region (Sumarno and Kosasih, 2014, p. 48–49).   

After Indonesia's independence was followed by War of Independence against 
the Netherlands during Physical Revolution (1945-1949), Muhammadiyah was known 
to instruct its citizens to work alongside to expel the Dutch from Indonesian. In Islamic 
Conference in Yogyakarta on November 7, 1945, which gave birth to Masyumi Islamic 
political party, Muhammadiyah participated in formulating 'Resolution of Jihad' 
alongside other Islamic parties, such as Nahdatul Ulama (NU). The Jihad Resolution 
contained a statement that 60 million Indonesian Muslims were ready to fight in a war 
in the cause of Allah to oppose any occupation. According to Ahmad Mansur 



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Suryanegara, Jihad Resolution became one of the most important contributions that 
ensured Muslims' steps in maintaining independence (Suryanegara, 1995, p. 221-222; 
Yusuf et al., 1983, p. 38).   

The relationship between Muhammadiyah and politics, mainly with the 
Indonesian government, after independence (1945) could be said to experience ups 
and downs, both nationally and locally in Banyumas region. In general, the 
relationship between Muhammadiyah and politics or government followed a 
cooperative, accommodative, sub-ordinative and critical pattern. Muhammadiyah 
leaders' political behavior, mainly in the Banyumas region was closely related to 
leadership type (Sulistiyanto, 2006, p. 258). Surbakti (1992, p. 139) stated that 
Muhammadiyah leaders could be categorized as public enterpreneurship. This 
leadership was suspected to create or elaborate a limited number of public 
organizations. 
 
Relationship between Muhammadiyah and Politics during Parliamentary 
Democracy Period 
The Parliamentary Democracy Period (1950-1958) was a crucial period for the 
Indonesian government future system. It was said to be decisive because at that time 
all elements of the Indonesian nation were looking for right pattern for Republic of 
Indonesia (NKRI), whose sovereignty was only recognized on December 7 of 1949. The 
government system implemented in the early 1950s to 1958 was a parliamentary 
system based on Liberal Democracy. Using this system, the people were given political 
freedom and could actively participate in the political field, including through their 
preferred political parties according their ideology. Feith and Castles stated (1988, p. 
Iii-iv) that there were five streams of political ideology during the Parliamentary 
Democracy period that continued to last until the Guided Democracy (1959–1965). The 
first ideology was radical nationalism, mainly represented by the Indonesian National 
Party (PNI). The second was Islam, with Masyumi and NU (as political parties after 
leaving Masyumi in 1952) each represented modern Islam and traditional Islam. The 
third ideology was Democratic Socialism, represented by the Indonesian Socialist 
Party (PSI). The fourth was communism, it was represented by Indonesian Communist 
Party (PKI). The fifth was Javanese traditional, represented by PNI, NU and PKI 
(Suwarno, 2012, p. 92). 

At the inauguration of Masyumi on November 7–8, 1945, Muhammadiyah 
declared as a privilege member along with other Islamic organizations, such as the 
Islamic Association Party of Indonesia (Partai Sarekat Islam Indonesia; PSII), 
Nahdlatul Ulama (NU), Islamic Unity (Persatuan Islam; Persis), Islamic Community 
Unity (Persatuan Ummat Islam; PUI), Al Irsyad, Al Wasliah, and others as the only 
organizations of political representation for Muslims and those who would fight for 
the Islamic community concerns. However, PSII left Masyumi in 1947 followed by NU 
in 1952 (Syaifullah, 1997, p. 141–142). 

Because Muhammadiyah at the central level was declared as a privilege member 
and main party of Masyumi, Muhammadiyah members of Banyumas district also took 



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the similar step. Masyumi members in Banyumas until this party was disbanded in 
1960 were dominated by Muhammadiyah by 60 percent. It was slightly different from 
Masyumi at the central level. The number of Muhammadiyah representatives in 
Masyumi was 46% and increased to 68% by 1959 (Syaifullah, 1997, p. 159).   

The activities of Muhammadiyah members in Banyumas indicated that they were 
actively involved in political practices. Muhammadiyah showed a high commitment 
and contribution to the nation and state of Indonesia. This can be seen from 
Muhammadiyah leaders who were actively involved in the fight for independence. 
K.H. Dardiri and S. Notosuwiryo for example, in his capacity as a member of Islamic 
Faction Leadership in the Indonesian National Committee, gave a proposal to the 
Central Indonesian National Committee (BPKNIP) which was convened in Jakarta on 
November 25, 1945. He proposed that the Ministry of Religion should be established 
in the second cabinet of the Republic of Indonesia (Sjahrir Cabinet). 

The proposal to establish Ministry of Religion by two Muhammadiyah figures 
who were Masyumi Banyumas figures were based on the argument that the existence 
of the Ministry of Religion was a necessity, given that Indonesia was dominated by 
Muslim. Therefore, an institution focusing on technical matters such as the 
management of the pilgrimage, marriage, boarding schools, and others was needed. 
Details of the tasks and institutions in question were as follows: (1) Regarding matters 
relating to marriage, divorce, and reconciliation, which were administered by the 
respective Regents in the Dutch era; (2) Affairs concerning the pilgrimage; (3) The 
highest Islamic court and Religious court; (4) Madrasa and Islamic boarding schools 
affairs; (5) Politics concerning religious matters which were dealt with by various 
Departments in the Dutch era could be managed by the Indonesian Ministry of 
Religion. 

The proposal was followed up at the Islamic Faction plenary meeting at the 
Indonesian National Committee of Banyumas. The proposal was fully agreed. In the 
Islamic Faction plenary meeting, Indonesian National Committee of Banyumas issued 
a statement to confirm the proposal, namely: (1). Accepting proposals regarding the 
Ministry of Religion establishment; (2) Requesting the Indonesian National Committee 
of Banyumas to send H.A. Dardiri and Soleh Sungaidi to go to Jakarta in order to 
convey the proposal before November 25, 1945.  

Noer (1990) also affirmed that the proposal regarding the Ministry of Religion 
establishment was initiated by Kiai Haji Abu Dardiri, Kiai Haji Soleh Su'aidy, and 
Sukoso Wirjosaputro. The three were the members of Central Indonesian National 
Committee from Banyumas area. This proposal was later supported by Mohammad 
Natsir, Dr. Muwardi, Dr. Marzuki Mahdi, and M. Kartosudarmo (all were the 
members of Central Indonesian National Committee) and later it was approved by 
Central Indonesian National Committee who forwarded it to the Indonesian 
government. The proposal was apparently approved by the government. On January 
3, 1946 a ministry was established as proposed by Muhammadiyah members (Noer, 
1983, p. 14; Khotimah, 2015). 



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Muhammadiyah members actually proposed K.H.A. Dardiri to be a candidate 
for the Regent of Banyumas in the 1950s. However, K.H. Ahmad Dardiri rejected the 
proposals because he was still the Resident (Consul) of Muhammadiyah Banyumas at 
that time. As we know that the position of resident was higher if compared to regent. 
In fact, a more rational reason was because all the life necessities of K.H.A. Dardiri had 
been fulfilled, both material and spiritual. He was no longer fond of position. He 
focused more on spiritual activities. 

Political relations of Muhammadiyah in Banyumas district during the 
Parliamentary Democracy period could also be seen from the membership of 
Muhammadiyah activists in the Provisional Regional Representative Council 
(DPRDS). The number of DPRDS members in 1950 were 44. There were four who 
represented Masyumi and simultaneously represented the Muhammadiyah 
organization. They were Hasanmihardjo (employee of the Banyumas District 
Religious Office), Achmad Chudori (employee of Penguhulu Naib), Chambali 
(employee of Kenaiban Ajibarang), and K.H. Achmad Dardiri (Penghulu Naib 
Banyumas District). In addition, there were also Muhammadiyah members who were 
active in other organizations or parties such as the Indonesian Islamic Youth 
Movement (GPII), also known as the onderbouw of Masyumi. 

In the early 1950s, there were several Islamic figures in Banyumas district who 
were accused of being involved in the Darul Islam (DI) rebellion and some of them 
were arrested by the government. Muhammadiyah of Banyumas district also gave a 
role as a mediator in conflicts that broke out among the people. The figure of Masyumi 
of Banyumas district, S. Notosuwiryo, who witnessed this, immediately went to the 
Purwokerto military commander, H.M. Bachrun, who served as the Resident and 
Police Chief of Banyumas, requested that innocent prisoners should be released. 
Bachrun agreed as long as there was a guarantee. Hearing that statement, S. 
Notosuwiryo immediately took a stand. With full patience, he made himself as the 
guarantee. Finally, the release was carried out after signing a written agreement and 
pledge reading. The agreement included the willingness of S. Notosuwiryo to be 
arrested, replacing those arrested. Because the military was worried that those arrested 
were truly DI members and would escape after being released. The magnanimity of S. 
Notosuwiryo apparently received attention of the military. In appreciation of his 
courage and commitment, Bachrun appointed S. Notosuwiryo as his political adviser 
as expressed in A Short Biography of HOS Notosuwiryo issued in 1985.  
 
The Relationship between Muhammadiyah and Masyumi 
The roots of relationship between Muhammadiyah and Masyumi had been established 
since the Indonesian Muslim Community Congress in the Madrasah Mu'allimin 
Muhammadiyah. In the congress held in Yogyakarta on November 7-8, 1945, it was 
decided that the Masyumi was the only means for political struggle of Indonesian 
Muslims. Although the name was same as the Masyumi which was formed by Japan 
in 1943, Masyumi which was formed in 1945 was not a continuation or extension of 
the Masyumi "made by Japan" according to Ahmad Syafii Maarif. This Islamic political 



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organization, ideologically, was even closer and could be considered as continuation 
of the Great Islamic Council of Indonesia (Majelis Islam A'la Indonesia; MIAI) which 
was formed in 1937 (Maarif, 1988, p. 30). 
The first composition of the Party Council (Syuro Council) and the Central Executive 
Board (Executive) of the Masyumi indicated that Masyumi included various Islamic 
groups. The chairperson of the Syuro Council was K.H. Hasyim Ash'ari and his 
deputy: Wachid Hasyim (both from NU), H. Agus Salim (PSII) and Sheikh Jamil 
Jambek (Islamic Reformer from Sumatra). Meanwhile, the Masyumi Central Executive 
Boards were Sukiman Wiryosanjoyo (PSII), Mohammad Natsir (Persis), Moh. Roem 
(Muhammadiyah), Abikusno, and Kartosuwiryo (both from PSII) as the members 
(Boland, 1985, p. 45; Syaifullah, 1997, p. 143–144). 

Muhammadiyah and NU became the main parties of Masyumi because these two 
organizations owned a large Muslim mass base. Muhammadiyah as a modernist / 
reformist wing owned a mass base in urban areas. Meanwhile, NU as a traditional 
wing owned a mass base in rural areas and boarding schools. Therefore, when one of 
the two wings resigned, Masyumi became weak and the political power of the Muslim 
community was split. This fact occurred in 1952, precisely when NU resigned and left 
Masyumi, following the PSII which had already resigned in 1947 (Maarif, 1988, p. 31). 
After PSII and NU resigned, practically Muhammadiyah remained the backbone and 
pillar of Masyumi. One Muhammadiyah figure, Prodjokusumo said that "without 
Muhammadiyah, Masyumi was almost paralyzed" (Arifin, 1990, p. 281). 

If examined further, the close relationship between Muhammadiyah and 
Masyumi was because both had fairly same goal in which as a modernist movement.  
The similar goal between Muhammadiyah and Masyumi was in long-term, in which 
both parties wanted "the realization of a truly Islamic society, that welfare, goodness, 
and happiness were evenly distributed" (Muhammadiyah’s Articles of Association) or 
"the implementation of Islamic teachings and law in the life of an individual, the 
people, and the state of the Republic of Indonesia, towards Divine pleasure 
”(Masyumi's Article of Association) (Maarif, 1987, p. 71-113). The difference was only 
in the ways the two organizations realized their goals. If Muhammadiyah realized its 
goals by focusing on developing social, religious, and educational fields, Masyumi's 
goals were implemented in the form of political parties. Masyumi fought for the values 
of Islamic teachings so that they were manifested in the government. 

Meanwhile, in carrying out its vision, these two organizations rested on the ideas 
of Islamic reform thinking from Egypt, named Jamaluddin Al Afghani (1839-1897) and 
Muhammad Abduh (1839-1897). Both of these pioneers of modern Islamic reform had 
the same two targets of struggle. First, outside (the Western World) to provide an 
Islamic response to attacks from the Western in the social, political, or intellectual 
fields. Second, inside (the Islamic world) to inject a new spirit for Islam in 
understanding religion according to the challenges and needs of the present (Shiddiqi, 
1996, p. 191). 

The difference between the two pioneers of reform was the methods and tools of 
struggle used. Al-Afghani was a politician, scientist, and thinker, so he focused more 



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on fighting through politics, such as the idea of unity of Muslims around the world 
(Pan Islam) and efforts to mobilize the power of the masses of Muslims to fight 
Western colonialism. On the contrary, Abduh was better known as a theologian, 
linguist, and historian of Islam. However, despite being a theologian, Abduh had an 
interest in politics. Abduh focused more on refreshing the understanding of religion 
through ethics and the education system with a focus on improving the moral or 
religious morals of Muslims (Shiddiqi, 1996, p. 192). If we saw the types of 
Muhammadiyah and Masyumi movements, it seemed that Muhammadiyah was more 
inspired by Abduh's ideas, while Masyumi was more or less inspired by al-Afghani's 
thoughts. 

This close and intimate relationship between Muhammadiyah and Masyumi 
mainly took place between 1950-1955. After that period, although the relationship 
between the two was quite good, there had been political estrangement. For example, 
one of the agenda of the 1956 Muhammadiyah Tanwir Session in Yogyakarta was to 
urge Muhammadiyah to leave the Masyumi privileged membership. Officially, 
Muhammadiyah left Masyumi in September 1959 (Arifin, 1990, p. 283-286). 

On a local scale, especially in the Banyumas area, since Masyumi was established 
in early November 1945, most Muhammadiyah members had been actively involved 
in the management of Masyumi. For example, K.H.A. Dardiri was noted as the first 
Chairman of the Masyumi of Banyumas, then continued by S. Notosuwiryo, and 
followed by Syamsuri Ridwan.  Furthermore, in the first Banyumas district Provisional 
Regional Representative Council (DPRDS) membership (1950), there were 10 people 
representing the Masyumi party and two people representing the GPII as Masyumi's 
onderbouw. Of the 10 Masyumi representatives, three were the members of 
Muhammadiyah, namely S. Notosuwiryo, Syamsuri Ridwan, and Dr. Suparno. 
Meanwhile, two GPII representatives (Abbas Syafii and Moh. Sukarno) were 
Muhammadiyah activists.  

Most of the followers of Masyumi Islamic Party in Banyumas came from the 
Islamic students (santri) of urban population, especially Muhammadiyah residents. 
Most of the PNI and PKI masses are 'abangan' (nationalists and communists) who lived 
in cities and in rural areas. Banyumas district government officials or employees were 
generally PNI sympathizers. Whereas, NU was based on Muslim masses in rural areas 
and traditional Islamic boarding school. 

The existence of Masyumi in Banyumas, of which the majority of its members 
came from Muhammadiyah residents had more or less given a good influence to 
Muhammadiyah. It was because Masyumi in Banyumas had branches and 
departments in small towns and some in rural areas that were easily accessible by 
public transportation. Muhammadiyah also developed and spread widely in areas of 
Masyumi's influence. Moreover, after Masyumi in Banyumas were disbanded in 1960, 
Masyumi branches and departments in Banyumas largely turned into 
Muhammadiyah branches and departments. In addition, according to Syamsuri 
Ridwan, there was a kind of mutual understanding among the Muhammadiyah of 
Banyumas district members so that those who were active in the political field joined 



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Masyumi, while those who were more active in the social and propaganda fields 
remained in Muhammadiyah. 

However, the political practices of most Muhammadiyah members within 
Masyumi also had adverse effects on the field of Muhammadiyah's movement, 
especially in the socio-educational field. Because of being too involved in Masyumi, 
the Muhammadiyah human resources in Banyumas district focused more on fighting 
in the political field, so that the movement of Muhammadiyah was hampered and 
underdeveloped.  

After Masyumi was disbanded in 1960, Masyumi leaders in Banyumas district 
who came from Muhammadiyah such as Syamsuri Ridwan and A.K. Anshori were 
active again in Muhammadiyah. Thus, the disbanned of Masyumi brought political 
disaster in the form of destruction of Islamic political power which firmly fought for 
the application of Islamic teachings in government such as democracy and justice. On 
the other hand, it brought blessing in disguised, especially for Muhammadiyah. It was 
because Muhammadiyah human resources increased a lot. Therefore, 
Muhammadiyah was more alive, more developed, and more active in carrying out its 
programs for Muslims' concerns. 

  
Conclusion 
In this section, it can be concluded that during the Parliamentary Democracy period, 
Muhammadiyah of Banyumas district as in other regions, had very close relations with 
the Masyumi Islamic Party because Muhammadiyah was a privilege member of 
Masyumi. Masyumi figures in Banyumas district were dominated by Muhammadiyah 
figures. They were including K.H. Abu Dardiri, S. Notosuwiryo, K.H. Syamsuri 
Ridwan, and H.A.K. Ansori. Muhammadiyah in Banyumas had become the main 
backbone or pillar of Masyumi Islamic Party. In fact, Muhammadiyah seemed to be 
identical with Masyumi. 
  
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