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alignment with the Muslim community.
438 Indonesian Islamic Culture in Historical Perspectives
intensive rhetoric and strong lobbying Islam. In fact, as voiced by a senior and which became the concern of the
77
It strengthens its position by defining had forced the MUI to re-issue its fatwa FPI official, Shabri Lubis, the Ahmadiyah fatwa was the understanding that all
public opinion through the affirmation in stronger language on this group of congregation had to be combatted. In religions are equal and each religious
of fundamental-conservative groups Islam that was originally rooted in India. public, FPI leaders called on Muslims truth is relative. The second term, which
who always claim themselves to be the The 2005 fatwa combines the 1980 to brandish the flag of war against the the MUI finds acceptable, is the reality
representatives of the Muslim-majority in MUI fatwa and the 1984 instruction and Ahmadiyyah and to declare that they of the presence of different religions and
Indonesia. affirmed that 1) the Ahmadiyah doctrine had polluted the Islamic faith, on the that their adherents live alongside each
The climax came in the seventh MUI deviates from Islam, 2), Ahmadiyah basis of which spilling their blood was another. The MUI understood religious
lawful. Some organizations noted that
liberalism as understanding religious
78
National Congress in 2005, when it followers must return to true Islam based the period from 2005 to 2011 had seen texts or giving them meaning by the use
issued no less than 11 fatwas. Two on the Qur’an and the Hadith, and 3) houses, mosques, offices, and schools of reason and the only accepted religious
of them caused a prolonged and the government has to prohibit the that belonged to the Ahmadiyah in West doctrine are those that accordwith
fierce controversy, i.e. the fatwa that adherence to Ahmadiyah principles and Java, Lombok, and Banten destroyed rationality. It defined secularism as
proclaimed that the Ahmadiyah was to ban the Ahmadiyyah from Indonesia. and set on fire, and at least two Ahmadis the separation of worldly and religious
heretical and the fatwa on the prohibition Ultimately, the 2005 MUI fatwa justified had been murdered. 79 affairs, in which religion is only seen as
of secularism, pluralism and liberalism. radical Islamic groups such as the FUI a personal relationship with God, while
The 2005 MUI fatwa on the Ahmadiyah and FPI’s intimidating actions, physical Another manifestation of the MUI’s human relations are governed by social
was actually not new. The MUI had violence, persecution, arson andthe increasing favor with the growing current contracts. Furthermore, to conclude the
issued a similar fatwa in 1980 followed by closing of Ahmadiyah offices and places of post-reform Islamic conservatism is fatwa, the MUI stated that pluralism,
the instruction to the group of Ahmadis of worship. the MUI fatwa on the unlawfulness of liberalism and secularism had abused
in 1984. However, since the New Order From 2005 to 2008 the violence radical pluralism, liberalism and secularism. In Islam and, therefore, Muslims were not
regime used to treat the discussion its fatwa, the MUI firstly explained the allowed to follow these ideologies. 80
on the religiously sensitive issues as Islamic groups perpetrated against the definitions of the three issues at hand.
something unwanted MUI’s fatwa and Ahmadiyah congregation was intense. The MUI divided pluralism into religious The fatwa on the unlawfulness of
instruction gave no social effects. The In 2008, one radical group even urged pluralism and the plurality of religions. pluralism, liberalism, and secularism
Ahmadiyah adherents could still continue the government to issue a Joint Decree The first term, which the MUI rejected inevitably incited responses and
to live and practice their faith as they had (SKB) by the Minister of Religious Affairs, criticism from various factions as well
done since 1925. 76 the Attorney General and the Minister of 77. Avonius 2008, “The Ahmadiyya”, p. 48. as from the religious communities. The
the Interior on the Ahmadiyah’s deviant 78. Platzdach 2011, “Religious freedom in proponents of the fatwa were Islamic
However, 2005 seemed to tell another status and the cessation of all activities Indonesia”, p. 10. radical groups, who used it to legitimate
story. The radical Islamic groups’ to spread itsdoctrine in Indonesia (Joint 79. Wahid Institute 2011, Lampu merah kebebasan theirthreats and acts of violence, as
beragama. See also R. Susanti 2008, “When
76. L. Avonius 2008, “The Ahmadiyya and Decree of three ministers, 2008). In those Human Rights become so political: state- may be seen in the raid on JIL’s office
freedom of religion in Indonesia”, ISIM Review, Islam relation and its impact on the Ahmadiyya
vol. 22, p. 48. See also Platzdach 2011, “Religious years, the Ahmadiyah congregation was community in Indonesia”, Institute of Social Studies 80. Sirry 2013, “Fatwas and Their Controversy”, p.
freedom in Indonesia”, p. 10. forced to return to the true teachings of Research Paper, pp. 1-44. 108-109.
Indonesian Islamic Culture in Historical Perspectives 439