Page 47 - AEI Insights 2019 - Vol. 5, Issue 1
P. 47

Arnakim, 2019


               another general he regarded as more sympathetic to Islam, such as General Feisal Tanjung, and
               reshuffled other key positions by 1992 (Vatikiotis, 1993; Hefner, 2000). The Islamisation of
               Indonesian politics came to be known as ‘ijo royo-roy’ (literally means all greens) in the armed
               forces. Many middle-class Muslims, meanwhile, especially from the alumni of HMI, joined
               Golkar  and  gained  certain  significant  positions  in  the  government.  Consequently,  the
               Islamisation penetrated the ruling party along the same lines as the ‘greening’ process within
               the army (Hamayotsu, 2002, p. 370).

               This significant shift from a perception of antagonistic Islamic political tendencies to offering
               political patronage to the Muslim community can also be explained by the changing personal
               behaviour and attitudes of the elite. Suharto’s personal life changed from being an abangan to
               a practising Muslim. As his confidant, and later successor, Habibie himself queried Suharto on
               these suspicions. As Vatikiotis (1996, p. 132) notes, Suharto answered by saying, “I was born
               a Muslim, I will struggle for the Muslim cause.” By reasserting his faith, Suharto seemed to be
               marking a fundamental break with the New Order’s disregard for mixing religion with politics.
               This is again supported by his intention to call on his family to perform the umrah and hajj to
               Makkah in 1991 and his increasingly frequent calling on appearing at Islamic festivals (Tebba,
               2001).

               Suharto  evidently  had  improved  his  relationship  with  the  Muslim  community.  Suharto’s
               policies also began to reflect Muslim aspirations and interests. It was only in 1989 that the DPR
               approved the establishment of the Islamic court, and, in 1991, the compilation of Islamic laws.
               The  Presidential  Decree  No.  1  Year  1991  that  covered  three  areas,  namely,  marriage,
               inheritance  (Mirath),  and  endowment  (Waqf)  was  undertaken  despite  non-Muslim  protests
               (Effendy, 2003). As a matter of fact, the proposal for the Islamic court had been forwarded to
               the government during the Guided Democracy of the 1960s. Under the New Order government,
               the proposal was again shelved due to unsympathetic attitude towards Islam as noted above.
               At  the  same  time,  laws  that  recognized  the  establishment  of  private  Islamic  schools  were
               approved by the government, thus helping to further the process of Islamisation by giving
               increased educational opportunities for young Muslims (Effendy, 2003).

               Certification of halal food was also approved in the late 1980s. The Majelis Ulama Indonesia
               (MUI)  collaborated  with  the  Ministry  of  Religion  and  Ministry  of  Health  to  allow  the
                                                                                                   9
               inspection of the ingredients of products before the endorsement of the product as halal.  Since
               then, food, drink and cosmetics ingredients are ensured their permissibility before being sold
               to the public. Later on, the government agreed to establish the first bank based on Shari’ah in
               Indonesia known as Bank Muamalat Indonesia (BMI) in 1991 (Tebba, 2001).

               In fact, the Muslim community had proposed the Islamic bank since the 1970s. The Islamic
               Development  Bank  (IBD)  endorsed  this  proposal  but  it  was  rejected  by  the  New  Order
               government due to the conflict of interest between conventional banks and Islamic banks. The
               reason  was  that  the  New  Order  government  did  not  yet  want  to  accommodate  Islamic
               aspirations. The emergence of BMI in 1991 led to other Islamic projects, such as takaful as an
               alternative to conventional insurance, and the Islamic credit system (BPR- Bank Perkreditan
               Rakyat) for small projects based on the Profit and Loss Sharing Scheme (PLS). BMI has been
               successful in attracting Muslim customers. This was due to its reliability and its ability to
               weather through the 1997 economic crisis. As a result, there have been increased research and
               studies on the Islamic economic and banking system in Islamic universities and high schools
               (Tebba, 2001).



               9  Halal mark is an indication that foodstuffs, drinks, and cosmetics were examined and being certified as halal
               (lawful) products to be consumed by Muslims.

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