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Endnotes

1. Kementerian Agama 2014, “Profil Kementerian Agama”, being accessed on
February 22, 2014 from http://www.kemenag.go.id.
2. Suminto 1985, Politik Islam, pp. 111-114.

3. Benda 1955, “Indonesian Islam”, p. 353.
4. Benda 1985, The Crescent and the Rising Sun; Benda 1955, “Indonesian Islam”,
p. 354.
5. Benda 1955, “Indonesian Islam”, p. 354.

6. Bahtiar Effendy 2009, Islam dan Negara: Transformasi Gagasan dan Praktik
Politik Islam di Indonesia, the expanded 2 edition, (Jakarta: Paramadina, LSI and
nd
Prenada Media Group), p. 2-3.
7. Effendy 2009, Islam dan Negara, p. 3.

8. Effendy 2009, Islam dan Negara, p. 363.
thinking, as seen in the debate between The two institutions have several things
87
Dawam Raharjo versus Ma’ruf Amin in common. One is that both have the 9. Taher 1997, Aspiring for the Middle Path: Religious Harmony in Indonesia,
and Budhy Munawwar Rachman’s task to ensure that harmonious inter- (Jakarta: CENSIS).
verbal attack against Adian Husaini in religious relations are maintained to 10. Suminto 1985, Politik Islam, p. 20-26. See also Deliar Noer 1980, Gerakan Modern
his book on the freedom of religion and strengthen national unity. Fostering Islam di Indonesia 1900-1942, (Jakarta: LP3ES), pp. 187-194.
belief, particularly when he addressed religious harmony has thus been
the Ahmadiyah case. For this reason, one of the main reasons behind the 11. Suminto 1985, Politik Islam, pp. 23-24; Noer 1980, Gerakan Modern Islam, p. 191.
some people think that the policies of the establishment of the Ministry of Religious 12. Suminto 1985, Politik Islam, p. 24.
Ministry of Religious Affairs and the MUI Affairs. While the MUI is a non-
also have a bearing on the development government community channel it is also 13. Fuad Zainul 2007, Religious Pluralism in Indonesia: Muslim-Christian
of the discourse on Islamic thinking in the government’s advisor on religious Discourse, PhD dissertation at the University of Hamburg, Germany.
Indonesia. affairs. Unfortunately, in some cases, 14. Azyumardi Azra and Saiful Umam (ed.) 1998, Menteri-Menteri Agama RI: Biografi
both institutions donot guard harmony Sosial-Politik, (Jakarta: INIS, Badan Litbang Agama RI in cooperation with the
Conclusion but rather trigger inter-religious problems. PPIM-IAIN Jakarta).

The Ministry of Religious Affairs and The Ministry of Religious Affairs, for 15. Azra and Umam (ed.) 1998, Menteri-Menteri Agama RI.
the MUI are two institutions intimately example, was unable to meet human
associated with religious issues in rights activists’view that PNPS Law was 16. Azyumardi Azra 1999, Konteks Berteologi di Indonesia: Pengalaman Islam,
Indonesia. The Ministry of Religious an aperture for the rise of intolerance (Jakarta: Paramadina), pp. 63-64.
Affairs is a formal institution that takes against religious minorities. In its turn, 17. Atho Mudzhar (2013), “Lingkungan dan Peran Strategis FKUB dalam Pemeliharaan
care of religious affairs and issues the MUI has become one of the vehicles Kerukunan Umat Beragama dan Persatuan Nasional,” a paper on the workshop
policies related toreligion for all faiths in for radical-fundamental Islamist groups on fasilitating the increasing institutional capacity of the regional FKUB of the
Indonesia. The operational costs of the and is thus seen to condone their beliefs provinces and residence/city,Directorate General Nation Unity and Politics, the
ministry are born by the state’s budget. that often conflict with the Pancasila and Ministry of Interior, 3 and 4 September 2013.
The MUI is a social organization of the 1945 Constitution. In the case of the
religious scholars, Muslim leaders, and Ahmadiyah, to be more specific, the MUI 18. Mudzhar 2013, “Lingkungan dan Peran Strategis FKUB”.
Indonesian Muslims intellectuals meant fatwas and the joined decree signed by 19. Ulil Abshar Abdalla 2000, “Beberapa Kendala Praktis Dialog Antar Agama”,
to offer explanationsand legal decisions among others the Ministry of Religious Kompas Agustus 5, 2000.
on religious issues that arise within the Affairs do not solve religious harmony
Indonesian Muslim community. In the issues but rather instigate intolerance, 20. Thalchah Hasan 1999, “Reaktualisasi Pembinaan Kerukunan Umat Beragama”,
early phase of its establishment, the MUI acts of vigilantism, and even murder unpublished article.
budget came from the state but since Gus committed by religious majority groups 21. See the 2011 annual reports of the Wahid Institute, Lampu merah kebebasan
Dur’s administration, the state no longer and thus are clearly contrary to efforts for beragama, (Jakarta: Wahid Institute Annual Report 2011); see also Zainal
does so. the development of religious harmony. Abidin Bagir et.al. 2011, Laporan Tahunan Kehidupan Beragama di Indonesia

438 Indonesian Islamic Culture in Historical Perspectives Indonesian Islamic Culture in Historical Perspectives 439