Page 451 - INDONESIAN ISLAMIC CULTURE IN HISTORICAL PERSPECTIVES

in Utan Kayu, East Jakarta, only a few the Hadith literally withoutusing reason more formal legal force and are hence belief, particularly when he addressed
days after the fatwa had been issued. or logic. binding. The collaboration between the Ahmadiyah case. For this reason,
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Criticism was also voiced by inclusive A representative of the largest Muslim both has led to the strengthening of some peoplethink that the policies of the
and liberal circles and Dawam Rahardjo organization in Indonesia had the same conservatism and radicalism. This Ministry of Religious Affairs and the MUI
pointed out that the fatwa had obviously critique. Hasyim Muzadi, the general can be seen, for example, in the also have a bearing on the development
upset and violated the freedom of chairman of the NU at that time, asserted emergence of religious leaders and of the discourse on Islamic thinking in
thought, the freedom of speech, and that the fatwa of the MUI was a step Islamic organizations that openly or Indonesia.
the freedom of religion, as well as the backwards in the context of inter-religious covertly support or condone acts that
freedom of belief, all of which are the relations in Indonesia. While Masdar restrict and violate the principles of Conclusion
85
most basic human rights. He also Mas’udi, another NU leader, explicitly religious freedom. This group seems The Ministry of Religious Affairs and
82
pointed out that the definitions of the demanded that the MUI revoke its fatwa to display an ambivalent attitude about the MUI are two institutions intimately
three key concepts in the fatwa were because it might trigger increasing the disruption of religious harmony in associated with religious issues in
very problematic and misguiding. violence in the name of religion. Criticism Indonesia.It condemned terrorism but Indonesia. The Ministry of Religious
Azyumardi Azra, a Muslim intellectual was also voiced by Christian circles. did not have a similar attitude against Affairs is a formal institution that takes
and the Rector of the State Islamic Franz Magnis-Suseno said that pluralism religion-based violence related to care of religious affairs and issues
University Syarif Hidayatullah Jakarta is actually a very clear and very positive sectarian conflicts and to disputes policies related toreligion for all faiths in
at the time, had the same critique concept in the reality of diversity. He concerning houses of worship. 86 Indonesia. The operational costs of the
arguing that the MUI could not prohibit thoughtthat the MUI’s definition of the On the other side, the collaborative ministry are born by the state’s budget.
or discourage people to think, while term pluralism was one typically given by policies of the Ministry of Religion and The MUI is a social organization of
pluralism, liberalism, and secularism are hardliner groups and that it would lead the MUI have caused extended and religious scholars, Muslim leaders, and
not ideologies but ways of thinking. to the instigation of the persecution of profound discussions about Islamic Indonesian Muslims intellectuals meant
83
Azra thought that the MUI’s problematic pluralists among Islamic groups. 84 thinking, as seen in the debate between to offer explanationsand legal decisions
87
definitions of the three key terms in Dawam Raharjo versus Ma’ruf Amin on religious issues that arise within the
the fatwa was caused by the MUI These fatwas, especially those issued by and Budhy Munawwar Rachman’s Indonesian Muslim community. In the
membership which was dominated by the post-reform MUI leadership appear verbal attack against Adian Husaini in early phase of its establishment, the MUI
groups that understand the Qur’an and to be more concerned with politics, as his book on the freedom of religion and budget came from the state but since
can be seen in the case of elections and
81. Assyaukanie 2009, “Fatwa and Violence in 85. Martin van Bruinessen (ed.), 2013, Gus Dur’s administration, the state no
Indonesia”, p. 14. See also Sirry 2013, ‘Fatwas and related fatwas on the rights of certain Contemporary Developments in Indonesian Islam: longer does so.
Their Controversy’, p. 116. groups. The fatwas of the MUI often Explaining the Concervative Turn, (Singapore:
82. Dawam Rahardjo 2005, “Kala MUI stimulate the issuance of new policies by Institute of Southeast Asian Studies). The two institutions have several things
Mengharamkan Pluralisme”, Koran Tempo, August 86. Panggabean and Ali-Fauzi 2014, Pemolisian in common. One is that both have the
1, 2005. the Ministry of Religious Affairs that have Konflik, p. 4.
83. Sirry 2013, “Fatwas and Their Controversy”, p. 84. Sirry 2013, “Fatwas and Their Controversy”, p. 87. Sirry 2013, “Fatwas and their Controversy”, p. task to ensure that harmonious inter-
113. 113. 115. religious relations are maintained to

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