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The four categories of fatwas in table 1
consistently issued during two different
Governments: the New Order (1975-1998) and the
Reformation Era (1998-2015). Importantly, related
religious fatwas (consisting of Aqeedah:14 and
Ibadat:40) are counted lesser number compared to
both social cultural Areas and Sciences and
Technology (58) and POM (50). The 3
rd
and 4
th
categories of fatwas are complementary one to
another as both Islamic legal opinions to respond
Muslims’ living demands, an indication that the MUI
mainly concerns on the actual-contemporary issues.
Unfortunately, the smallest number of fatwas, i.e.
Aqeedah issues, is considered very urgent to those
who issue as well those who inquire the fatwas to get
Indonesian ulama responses. Among several fatwas
which raise controversy is that Fatwa on Ahmadiyyah
Sect No. 11 MUNAS VII/MUI/15/2005 issued at the
National Conference XI on 28 July 2005. In fact the
fatwa has been stipulated to strengthen the earlier
MUI’s fatwa on Ahmadiyya Qadiyan released at the
Report of National Conference II held 26 May-1 June
1980. Another similar conflicting fatwa resulted from
the National Conference XI in 2005 is about
Pluralism, Liberalism and Secularism (Gillespie
2007), (Burhani 2014), and (Hasyim, 2015).
In this case, the examples on the fatwa of
Ahmadiyyah Sect and other considered deviant
thoughts, such as pluralism, liberalism, and
secularism movements can be taken back and relied
on the Indonesian ulama themselves who become a
decisive factor. It is Indonesian religious thought;
Islamic comprehension, as well as piety has made
direction to generating the fatwas.
On the other hand, the fatwas that respond to
questions of Ibadat (Islamic Jurisprudence), such as
the fatwa on Friday prayer on the ship for Muslim
travellers, on anti-menstrual pill during Hajj
pilgrimage, on deciding first day of Ramadhan
fasting, they are often prone to not bring conflict,
either horizontal (khilafiya, different perspectives on
the issues of worship performance), and vertical
(different stances between the ulama and the
Government or Regime in power) (Zanah and
Haryanti 2016). These four varieties of fatwas have
shown the dynamics fact of MUI’s fatwas.
Since the beginning, the MUI has laid its
foundation for its programs for analyzing the
background of issuing fatwas. Importantly, it is the
existence of Indonesian ulama which is considered
the significant position as the heir of the prophets,
having responsibilities of spreading Islamic
teachings, calling to do lawful deeds and forbidding
the unlawful ones. The MUI plays its role as guardian
of the Muslim people (ummah) in order to keep and
improve their obedience towards God the Almighty.
Thus, the emerging questions raised by the ummah
would be answered by the ulama very carefully. This
stance should show its active cooperation with the
Government and the State. Strong collaboration
between ulama and the Government is necessary and
need to improve; among other things, through
supports to succeed National development; i.e.
strengthening National Security (as stated at its
National Conferences from National Conference I in
1975, National Conference II, in 1980, to National
Conference IX, 2015).
3.2 The Establishment of DSN Fatwas
Committee
Since the beginning of the 1998 reformation up to
now, the MUI has undergone some fairly basic and
significant changes, as shown by the document of the
results of its National Conference in 2015. MUI’s
vision, for example, has been written as follows: the
creation of nationally excellent condition of
community life, obtaining the bless and forgiveness
of Allah the Almighty, realizing good quality of the
ummahh in order to achieve the glory of Islam and
Muslim people (izzul Islam wal muslimin) within the
boundary of the Unity State of the Republic of
Indonesia as manifested by the blessing of Allah the
Almighty to the whole world (rahmatan lil 'alamin).
In the document it also mentions the roles of MUI
to issue fatwas. The MUI has responsibilities for the
guidance and religious service of the ummahh, for a
pioneer of the improvement and renewal (ijtihad)
movement, and for becoming the leader of the
ummah. These stronger roles of the MUI have
indicated that the ulama are having the increased
responsibilities in many more aspects of life of the
ummah. In this case the ulama can do many things for
the ummah, for example, during the Soeharto
Administration, POM as an area of fatwas has been
extended to be LPPOM (a Research Council of POM)
established on 6 January 1989. This is to protect
Muslims from Islamic unlawful drugs and food, as
well as to provide a halal certificate for the Islamic
lawful goods. Another dynamics fact which shows
the way the MUI has stronger roles in Muslim
community it has been the establishment of a fatwa
committee called DSN (National Islamic Law
Council) in 1999. This committee develops fast in
responding questions raised by the ummah on related
Islamic financial issues. The types of economic
fatwas are in table 2:
The Dynamic Facts of the MUI’S Fatwas
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