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Kyai Haji Syamsudin Islam. In fact, as voiced by a senior liberalism as understanding religious were very problematic and misguiding. hardliner groups and that it would lead
(center) founder of the FPI official, Shabri Lubis, the Ahmadiyah texts or giving them meaning by the Azyumardi Azra, a Muslim intellectual and to the instigation of the persecution of
Pondok Pesantren Duri congregation had to be combatted. In use of reason and the only accepted the Rector of the State Islamic University pluralists among Islamic groups. 84
Sawo, Ponorogo, East public, FPI leaders called on Muslims religious doctrine are those that accord Syarif Hidayatullah Jakarta at the time,
Java to brandish the flag of war against the with rationality. It defined secularism as had the same critique arguing that the MUI These fatwas, especially those issued by
the post-reform MUI leadership appear
Ahmadiyyah and to declare that they the separation of worldly and religious could not prohibit or discourage people
Source: Documentation to be more concerned with politics, as
Pondok Pesantren Duri had polluted the Islamic faith, on the affairs, in which religion is only seen as to think, while pluralism, liberalism, and can be seen in the case of elections and
Sawo basis of which spilling their blood was a personal relationship with God, while secularism are not ideologies but ways related fatwas on the rights of certain
lawful. Some organizations noted that human relations are governed by social of thinking. Azra thought that the MUI’s
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the period from 2005 to 2011 had seen contracts. Furthermore, to conclude the problematic definitions of the three key groups. The fatwas of the MUI often
houses, mosques, offices, and schools fatwa, the MUI stated that pluralism, terms in the fatwa was caused by the MUI stimulate the issuance of new policies by
that belonged to the Ahmadiyah in West liberalism and secularism had abused membership which was dominated by the Ministry of Religious Affairs that have
Java, Lombok, and Banten destroyed Islam and, therefore, Muslims were not groups that understand the Qur’an and more formal legal force and are hence
and set on fire, and at least two Ahmadis allowed to follow these ideologies. 80 the Hadith literally without using reason or binding. The collaboration between
had been murdered. 79 logic. both has led to the strengthening of
The fatwa on the unlawfulness of pluralism, conservatism and radicalism. This
Another manifestation of the MUI’s liberalism, and secularism inevitably incited A representative of the largest Muslim can be seen, for example, in the
increasing favor with the growing current responses and criticism from various organization in Indonesia had the emergence of religious leaders and
of post-reform Islamic conservatism is factions as well as from the religious same critique. Hasyim Muzadi, the Islamic organizations that openly or
the MUI fatwa on the unlawfulness of communities. The proponents of the fatwa general chairman of the NU at that covertly support or condone acts that
pluralism, liberalism and secularism. In were Islamic radical groups, who used it to time, asserted that the fatwa of the MUI restrict and violate the principles of
its fatwa, the MUI firstly explained the legitimate their threats and acts of violence, was a step backwards in the context religious freedom. This group seems
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definitions of the three issues at hand. as may be seen in the raid on JIL’s office of inter-religious relations in Indonesia. to display an ambivalent attitude about
The MUI divided pluralism into religious in Utan Kayu, East Jakarta, only a few While Masdar Mas’udi, another NU the disruption of religious harmony in
pluralism and the plurality of religions. days after the fatwa had been issued. leader, explicitly demanded that the Indonesia.It condemned terrorism but
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The first term, which the MUI rejected Criticism was also voiced by inclusive MUI revoke its fatwa because it might did not have a similar attitude against
and which became the concern of the and liberal circles and Dawam Rahardjo trigger increasing violence in the name religion-based violence related to
fatwa was the understanding that all pointed out that the fatwa had obviously of religion. Criticism was also voiced sectarian conflicts and to disputes
religions are equal and each religious upset and violated the freedom of thought, by Christian circles. Franz Magnis- concerning houses of worship. 86
truth is relative. The second term, which the freedom of speech, and the freedom of Suseno said that pluralism is actually
the MUI finds acceptable, is the reality religion, as well as the freedom of belief, all a very clear and very positive concept On the other side, the collaborative
of the presence of different religions and of which are the most basic human rights. in the reality of diversity. He thought policies of the Ministry of Religion and
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that their adherents live alongside each He also pointed out that the definitions that the MUI’s definition of the term the MUI have caused extended and
another. The MUI understood religious of the three key concepts in the fatwa pluralism was one typically given by profound discussions about Islamic

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