Gus Dur Criticizes MUI

JAKARTA - The existence of the Indonesian Ulema Council (MUI) often raises controversy. Under the New Order (Orba), MUI had a strong political agenda. After the New Order collapsed, MUI was like a 'religious police'. Intolerant fatwas are often born and are often met with criticism from scholars. Abdurrahman Wahid alias Gus Dur, one of them. Gus Dur called MUI narrow-minded. MUI is considered not to represent the interests of Muslims.

Islam is a major force in the political map of the country. The superiority of the number and participation of Muslims for the nation and state cannot be denied. Whoever wants to perpetuate his power in the archipelago must promote politics to embrace the people. It can be through an Islamic organization or party. The strategy was carried out to control the Muslims.

That is what the New Order ruler, Suharto, did. Suharto formed the MUI in 1975. The religious organization was formed with limited authority. When it was founded, the religious organization did not have any power.

MUI was only formed to be a mouthpiece for the government and Muslims. MUI is often seen as a mere religious 'stamp' of the government. When the New Order government asked for a halal fatwa, the MUI immediately prepared it to be announced to Muslims.

“The New Order established other institutions to control and direct Islam. One of the most important of these was the Indonesian Ulema Council (MUI), which was founded in 1975. At the time, it was intended as a vehicle for the government to direct Islam and, in some Islamic circles, it was stigmatized for this reason.”

“It was only after the fall of Suharto that MUI became a forum to fight for the interests of Islam – especially from the most conservative groups, Islamists and Da'wahis – in front of the government. Although initially criticizing the idea of forming an assembly like this, Hamka accepted when he was appointed its first chairman, but then resigned in 1981 as a protest against the lack of independence of the MUI in front of the government,” MC Ricklefs in his book Islamizing Java (2013).

The collapse of the New Order regime became a new story for MUI. In the Reformation era, MUI seemed to be reborn. The interests of religion and the people are being fought for a lot. MUI began to change the role of Khadim al- Hukumah (government servant) to Khadim al-ummah (servant of the people).

The change is felt to be in line with the basic concept of reform that empowers its people. MUI is also given the authority to determine its own agenda. Which, as much as possible for the benefit of Muslims.

On paper, MUI has succeeded in transforming into a large religious organization that has spurs. MUI is more flexible on modernity, democracy, to Pancasila. The narrative continues with MUI starting to stand according to the tastes of the times. Even in the fatwa.

His fatwa was widely accepted by Muslims. However, not a few also criticized the MUI's fact. Moreover, the MUI issued a counter-productive fatwa against inter-religious tolerance. Especially to the sect of Islam which is considered heretical. MUI's thinking is difficult to accept.

“In one sense, it is clear that the various "misleading" fatwas of MUL illustrate how the arrangement of religious life in Indonesia is not really on the right track. How the fatwa, which is actually just a religious opinion, turns out to be an excuse to criminalize a person or group because of their religious beliefs.”

“With this fatwa, a number of Islamic organizations have carried out acts of violence against people or groups of 'different' beliefs. Ironically, it is precisely the victims who were later 'taken into custody', made suspects, then tried by law enforcement officers based on the MUI 'misleading' fatwas,” wrote Fawaizul Umam in the book When Religion is No Longer Free: The Indonesian Ulema Council in the Practice of Religious Freedom ( 2015).

The tendency of MUI as the 'religious police' began to be felt by most of the ulama after Suharto stepped down. One of the loudest critics of MUI was Gus Dur. The Nahdlatul Ulama (NU) figure, who is also the 4th President of the Republic of Indonesia, has criticized the MUI fatwa which he considers to be the result of narrow thinking.

The case of Ajinomoto's illicit fatwa for flavoring products, for example. Gus Dur did not immediately agree with the MUI fatwa. As president, Gus Dur chose the middle way. He chose to test the flavoring product first.

Gus Dur immediately ordered the Indonesian Institute of Sciences (LIPI) to carry out testing of flavoring products that the MUI had ruled as haram. As a result, lard contamination in flavoring products was not found.

“The LIPI study gave negative results. There is no lard in Ajinomoto's processes and products. Gus Dur trusted LIPI, but in order to avoid unnecessary and unwanted fuss, he let the seasonings be withdrawn. Ajinomoto can only be sold again after MUI is convinced that the production process is changed, so that the product obtains a halal certificate,” concluded L. Wilardjo in the book Peace with Gus Dur (2010).

In another case, Gus Dur also criticized the MUI fatwa which forbade religious pluralism in 2007. According to him, Indonesia is not a country based on one religion alone. Even then, MUI is not an institution that has the right to determine what is right or wrong.

Even though he was retired from the presidency, he still dared to criticize the narrow-minded MUI. Because knowing the pluralistic life of Indonesia is basic knowledge for every people in remote parts of the country. Therefore, Gus Dur advised MUI to use Indonesia's diverse narrative as a measuring tool.

“According to him, pluralism is a must for this pluralistic Indonesian society. With its fatwa, MUI shows an attitude of ignorance and tolerance, which is actually the core of the pluralistic religious life in Indonesia.”

“This means that the MUI fatwa brings new problems in inter-religious relations in Indonesia. The narrow view of the MUI has made us aware not to be easily deceived by the attitude that seems to represent Muslims,” said Budhy Munawar Rachman in the book Islam Arguments for Pluralism (2010).

The anti-pluralism fatwa claimed many victims. Many MUI condemn sects under the label heretical. This aroused the anger of the intolerant group. Gus Dur's criticism was clear. Because there are no cases of misdirection without the 'blessing' of the MUI. Gus Dur said that the 'misread' attitude of the MUI regarding a pluralistic Indonesia caused an overreaction from the Muslims themselves.

Because of that, the Muslims became angry and attacked the houses of worship of a sect that was considered heretical. As an example is done in the Ahmadiyah sect. This fact confirms that MUI has gone far from the actual formulation of Islamic teachings.

“So much attention (to MUI) that it often causes controversy that dares to go against the flow, through intellectual and spiritual experiences that are difficult for ordinary people to reach. Unmitigated, the role, function, position, and legal products issued by the MUI have several times drawn criticism and evaluation from the late Gus Dur who died on December 30, 2009, even in 2007 Gus Dur was reported in several media asking MUL to be dissolved. closed M. Zidni Nafi in the book Becoming Islam, Being Indonesia (2018).

*Read other information about the NEW ORDER or read other interesting articles from Detha Arya Tifada.