Monopolising Islam: The Indonesian Ulama Council and state regulation of the ‘Islamic economy’

Lindsey, Tim

doi:10.1080/00074918.2012.694157

Cited by 40 publications

(28 citation statements)

References 6 publications

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“…Regional governments have added credibility by giving legal effect to that fatwa and others (Crouch 2012;Ricklefs 2012, 274-309). The MUI's relevance and financial position have been further strengthened as the national government has granted it roles in state-sponsored regimes for regulation of halal certification, of Islamic finance and the administration of the pilgrimage to Mecca (Lindsey 2012b). This government support is giving the MUI a prominence it previously did not enjoy.…”

Section: The Indonesian Ulama Councilmentioning

confidence: 94%

“…A similar lack of coordination appears in areas other than fatwa-making. The Central MUI, for example, aspires to a monopoly on the certification of the permissibility of products under Islamic law (halal) (Lindsey 2012b). In Malang, small traders in the meatballs known as bakso expressed their concern to the municipal MUI about the financial and administrative burden they faced complying with the halal certification procedures specified by the Central MUI.…”

Section: Centre-region Demarcationmentioning

confidence: 99%

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Regional Aspects of the IndonesianUlamaCouncil's Ideological Turn

Millie¹,

Hindasah

2015

The Asia Pacific Journal of Anthropology

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When national governments support homogenising religious programs within plural populations, scholars are called to pay close attention to the subsequent interactions between state power and religious projects/actors. This article responds to this need by providing a sub-national perspective on Indonesian Council of Islamic Scholars (MUI), a national body seen by some as a state-supported homogenising project. Based on fieldwork in the Indonesian cities of Tasikmalaya and Malang, the article describes the ideological diversity that exists between the central MUI and its regional branches. In the regions, the MUI is supported financially by regional governments, and in this way, its branches are shaped by local political conditions rather than by allegiance to ideological programs promoted from the centre. The authors observe the openness of the Tasikmalaya MUI to a wide range of Islamic movements, and contrast this with the ideological homogeneity of Malang's MUI, where the regional government is intent on restricting Islamic programs that threaten religious and social diversity. The contrasting religio-political positionings of the regional MUI signal the ideological heterogeneity to be found within the Indonesian Islamic Scholars' Council and shed light on the importance of sub-national factors in shaping Indonesia's institutional responses to religious diversity.Many nation-states with populations in which Muslims form the majority also display very high levels of ethnic and religious pluralism. This complexity has created a common political dilemma in countries such as Turkey, Iraq, Egypt, Malaysia, Syria, Iran, Indonesia and others: to what extent should the state give effect to Muslim norms in social, legal and political life? Muslim activists in all these countries Julian Millie is ARC Future Fellow in the Anthropology Program

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Section: The Indonesian Ulama Councilmentioning

confidence: 94%

Section: Centre-region Demarcationmentioning

confidence: 99%

Regional Aspects of the IndonesianUlamaCouncil's Ideological Turn

Millie¹,

Hindasah

2015

The Asia Pacific Journal of Anthropology

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“…29 Indonesia adalah negara yang mengaplikasikan pola pemerintahan ketiga, sehingga menjadikan kajian fatwa di Indonesia eksis 30 dan melembaga. 31 Lebih lanjut mengenai eksistensi fatwa Majelis Ulama Indonesia secara yuridis konstitusional dapat dilihat dalam ketentuan Pasal 29 ayat (1) UUD 1945 dengan tegas menyatakan bahwa Negara berdasar atas Ketuhanan Yang Maha Esa, pada dasarnya mengandung tiga makna, yaitu: a. Negara tidak boleh membuat peraturan perundang-undangan atau melakukan kebijakankebijakan yang bertentangan dengan dasar keimanan kepada Tuhan Yang Maha Esa; b. Negara berkewajiban membuat peraturan perundang-undangan atau melakukan kebijakan-kebijakan bagi pelaksanaan wujud rasa keimanan kepada Tuhan Yang Maha Esa dari segolongan pemeluk agama yang memerlukannya; c. Negara berkewajiban membuat peraturan perundang-undangan yang melarang siapa pun melakukan pelecehan terhadap ajaran agama (paham ateisme). 32 Menurut Pasal 29 ayat (2) UUD 1945 disebutkan bahwa negara menjamin kemerdekaan tiaptiap penduduk untuk memeluk agamanya masing-masing dan untuk beribadat menurut agama dan kepercayaannya itu.…”

Section: Eksistensi Fatwa Sebagai Solusi Permasalahan Umat Islam DI Iunclassified

Fatwa Majelis Ulama Indonesia sebagai Solusi Permasalahan Umat Islam di Indonesia

Pelu

Tarantang

2020

MNH

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The Indonesian Ulema Council (MUI) has an important role in answering the increasingly complex problems of Muslims through fatwas. However, in the Indonesian legal system, fatwas are not considered a source of material law that has legal validity as a solution to the problems of Muslims in Indonesia. Therefore, this study aims to describe the position of fatwas in the legal system in Indonesia and the existence of the fatwas of the Indonesian Ulema Council in addressing the problems of the ummah. This research is a normative legal research using three types of approaches consisting of a statutory approach, a historical approach, and a conceptual approach. The results of this study concluded that: firstly, the position of fatwas in the construction of Islamic law has a high position. Fatwas are seen as a solution that can break the ice in legal development that is not accommodated by the texts of the Quran. So, substantively and sociologically, fatwas have a strong and binding position in Islamic law. Secondly, the existence of the fatwa of the Indonesian Ulema Council in responding to the problems of the Ummah can be seen in two aspects. The first aspect, fatwas in the perspective of Islamic legal authority are binding sociologically in substance. This is because fatwas are explanations and interpreters of the texts of the Quran regarding Islamic law. The second aspect, fatwas from the perspective of the hierarchy of laws and regulations, legally and formally, do not have any position in the ranking of legal norms. However, it is constitutionally guaranteed through Article 29 of the 1945 Constitution that guarantees the realization of the fulfillment of all Islamic law for Muslims in Indonesia.

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“…To some extent, MUI often issues fatwa contrary to state interests. 2 Since Reformasi (era of political reform), however, MUI's role as fatwa-issuer has become increasingly dominant with regard to issues pertaining to Islamic nance (sharia economy), halal certi cation, and ʿaqīdah (Islamic belief ) (Assyaukanie 2009;Hasyim 2014;Ichwan 2013;Lindsey 2012) e status of fatwas in Malaysia is different from that of fatwas in Indonesia, especially in terms of the legal standing. In the Malaysian system, as referenced by its Federal constitution, Islam is a matter of the states, meaning that religious affairs fall under the full authority of the country's various states (Kasan 2008;Shuaib n.d.).…”

Section: Fatwas In Indonesia and Malaysiamentioning

confidence: 99%

Religious Pluralism Revisited: Discursive Patterns of the Ulama Fatwa in Indonesia and Malaysia

Hasyim

2019

Studia Islamika

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Monopolising Islam: The Indonesian Ulama Council and state regulation of the ‘Islamic economy’

Cited by 40 publications

References 6 publications

Regional Aspects of the IndonesianUlamaCouncil's Ideological Turn

Regional Aspects of the IndonesianUlamaCouncil's Ideological Turn

Fatwa Majelis Ulama Indonesia sebagai Solusi Permasalahan Umat Islam di Indonesia

Religious Pluralism Revisited: Discursive Patterns of the Ulama Fatwa in Indonesia and Malaysia

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