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in religious violence. In the late 1990s ways changed in -- ranging from it’s the aspirations of the Muslims. Second, In essence, the MUI urged the president
and early 2000s, some of them had been membership structure up to its activities using the strategy of the Islamic and pro-reform groups to take productive
involved in the mobilization of the “Islamic and the trends in the fatwas it issued. Reformists, the MUI led the organization stepsin relation to the importance of a
forces” that had been deployed in conflict Along with the rise of conservative- and Indonesian Muslims to adopt a return to religious and moral teachings,
areas. Others had been involved in acts radical Islamic organizations, the post- more orthodox ways of living. Changes to meet the people’s basic, especially
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of violence against ethnic and minority 1998 membership of the MUI became became more apparent with the economic needs andto continue
groups, as well as in vigilantism against more dominated by representatives of publication of the fatwas of the MUI from political reform through cooperation
individuals or groups they considered to Islamist groups. The MUI’s visions this era which revealed that they had with the Government and the House of
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contravene or offend the Islamic beliefs of had also changed, especially in the started to enter the realm of politics and Representatives. It also stated that the
the majority. Last but not least, the PKS context of the objectives of its fatwas tended to be intolerant and insensitive to MUI fully supported President Habibie’s
is a political channel for young Muslim and its relation with the state. The Human Rights. leadership. 65
campus activists and it has become the 2000 MUI National Conference, for Unlike the fatwas the MUI issued during
political vehicle for supporters of Islamic example, produced the formulation of the New Order regime, in the early period Ahead of the June 1999 general
revivalists. the organization’s new vision. It stated of the Reformation, precisely under B.J. elections, the MUI issued three related
that the MUI was: 1) the successors of recommendations on the importance of
However, at the other end of the the Prophet to spread Islamic teachings Habibie’s presidency, the MUI’s political taking part in the elections and on the
spectrum, the strengthening Islamic and to improve the life of the Muslim position began to emerge. The tendency selection of future leaders. However,
exclusivism in Indonesia produced a community, 2) to issue fatwas based among some political elite to doubt the the recommendations had different
response in the emergence of inclusive both on issues requested by Muslims legitimacy of Habibie’s presidency after objectives. In April, the first MUI
and even liberal Islamist groups. The and unsolicited ones, 3) a counselor he replaced Soeharto, for example, recommendation entitled “the MUI’s
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Liberal Islam Network (Jaringan Islam and a public servant, 4) an agent had moved the MUI to gather all its appeal to make the 1999 elections a
Liberal, JIL) was formed in 2001 and, of the reform movements (al-islah members’ support for Habibie. The MUI success” urged the public to vote. It
according to one of its founders was wa al-tajdid), and 5) the upholder of issued a political statement calling for simply urged the people to give their
formed in response to the radical Islamic the Qur’anic doctrine of “calling for the acceptance of President Habibie’s vote, because it was a way to determine
movements that vehemently brandished goodness and eliminating evil”. The mandate. the character of the nation and the
the flag of jihad. In addition to JIL, MUI also firmly positioned itself as the To justify its recommendation, the MUI society it was also important to elect the
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adherents to inclusive Islam include powerful bearer of the moral movement started its argument by citing the Qur’an. trusted political party – the party that
the Paramadina Foundation, the Wahid to save guard the propriety of social life. It used QS 3: 104 on “commanding the would be able to lead the nation into
Institute, the Muhammadiyah Young This vision, according Ichwan (2005), good and prohibiting evil, QS 4: 59 on the world of place and prosperity. The
Intellectual Network, and many pro- showed that the MUI’s had changed the obligation to believe in God, the first recommendation was very general
democracy and human rights groups and significantly in two respects: first, the Prophet and those in authority (viz. and did not have the explicit objective
non-governmental organizations (NGOs).
MUI is now less close to the government the government), and QS 8: 46 on the to solicit support for or against any
In era reformation the MUI has in many and more attuned to the changing prohibition to prolong a useless debate. particular political party.

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