Journal of Islamic Law ISSN: 2721-5040 .
& 2721-5032 .
Vol.
No.
2, 2025, pp.
https://doi.
org/10.
24260/jil.
Negotiating Authority and Knowledge: Religion.
Science, and Politics in the Fatwa Transformations of the Indonesian Ulema Council Mukhsin Aseri,1* Muhammad Rasyid,1 Ahmad Sharifuddin bin Mustapha,2 Akh.
Fauzi Aseri,3 Oleh Fedorchenko4 1Institut Agama Islam Darul Ulum Kandangan.
Kalimantan Selatan.
Indonesia 2Universiti Tun Hussein Onn Malaysia.
Johor.
Malaysia 3UIN Antasari.
Banjarmasin.
Indonesia 4Odesa State University of Internal Affairs.
Odesa.
Ukraine *Correspondence: muhsinaseri7@gmail.
*Received: 28-03-2024 | Revised: 24-07-2025, 09-08-2025 | Accepted: 21-08-2025 Abstract This article examines the dynamics of Islamic legal thought in Indonesia as reflected in the fatwas issued by the Indonesian Ulema Council (Majelis Ulama Indonesia.
MUI) on issues of worship, science, and technology.
While Islamic law is often perceived as a product of normative, text-based interpretation, in practice it has undergone significant transformation through its interaction with scientific innovation and socio-political contexts.
Existing scholarship has tended to address the normative, scientific, or political dimensions separately, without adequately exploring their intersections.
This article aims to identify patterns of change in MUIAos fatwas and to explain how the dialectic among scriptural interpretation, institutional authority, modern science, and state policy has shaped these Employing a qualitative, library-based methodology, the research analyzes nine fatwas issued between 1975 and 2024 on four key issuesAivasectomy, meningitis vaccination, qibla orientation, and lunar calendar calculationAiwithin the framework of the sociology of knowledge.
The findings reveal three main patterns of transformation: the relaxation of previously strict rulings, the annulment of earlier fatwas, and the refinement of legal norms.
These shifts were driven by new scientific evidence .
uch as post-vasectomy recanalization, the development of halal vaccines, and modern astronomical method.
, social pressures .
ublic health imperatives and the need for religious unit.
, and political considerations .
lignment with state Accordingly.
MUIAos fatwas should be understood not merely as products of normative ijtihAd .
egal reasonin.
but as social constructions negotiated at the intersection of religious authority, scientific legitimacy, and political interests.
These transformations highlight the MUIAos efforts to maintain the relevance of Islamic law in the face of modernityAos challenges and rapid scientific advancements.
[Artikel ini membahas dinamika pemikiran hukum Islam di Indonesia sebagaimana tercermin dalam fatwa-fatwa Majelis Ulama Indonesia (MUI) terkait isu ibadah, sains, dan teknologi.
Selama ini, hukum Islam kerap dipahami sebagai produk penafsiran normatif berbasis teks, padahal dalam praktiknya ia mengalami transformasi signifikan melalui interaksi dengan inovasi ilmiah dan konteks sosial-politik.
Kajian sebelumnya cenderung memisahkan dimensi normatif, ilmiah, atau politis, tanpa menelaah secara komprehensif persinggungan di antara ketiganya.
Copyright A 2025 by Author.
This work is licensed under a Creative Commons Attribution-NonCommercial 4.
0 International License.
Aseri et al.
Artikel ini bertujuan mengidentifikasi pola perubahan dalam fatwa MUI sekaligus menjelaskan bagaimana dialektika antara penafsiran keagamaan, otoritas institusional, sains modern, dan kebijakan negara membentuk transformasi tersebut.
Dengan menggunakan metodologi kualitatif berbasis studi pustaka, penelitian ini menganalisis sembilan fatwa yang diterbitkan antara 1975Ae 2024 terkait empat isu utamaAivasektomi, vaksin meningitis, arah kiblat, dan penentuan awal bulan kamariahAidalam kerangka sosiologi pengetahuan.
Temuan dalam artikel menunjukkan tiga pola utama perubahan: pelonggaran ketentuan yang semula ketat, pembatalan fatwa sebelumnya, dan penyempurnaan norma hukum.
Pergeseran ini dipicu oleh bukti ilmiah baru .
eperti kemungkinan rekanalisasi pasca-vasektomi, hadirnya vaksin halal, serta metode astronomi moder.
, tekanan sosial .
ebutuhan kesehatan publik dan persatuan uma.
, serta pertimbangan politik .
ukungan terhadap kebijakan negar.
Dengan demikian, fatwa MUI tidak semata-mata dipahami sebagai hasil ijtihad normatif, melainkan sebagai konstruksi sosial yang lahir dari negosiasi antara otoritas agama, legitimasi sains, dan kepentingan politik.
Transformasi ini menegaskan upaya MUI untuk menjaga relevansi hukum Islam di tengah tantangan modernitas dan percepatan kemajuan sains.
Keywords: Fatwa.
Indonesian Ulema Council.
Legal Politics.
Religion and Science.
Sociology of Knowledge.
Introduction The development of contemporary societies is characterized by an accelerating pace of social transformation and shifting paradigms of thought, driven by globalization, social mobility, scientific and technological advancements, and increasingly complex socio-political 1 This phenomenon creates a paradox for religious authorities.
2 On the one hand, they are expected to safeguard the authenticity of religious teachings.
on the other hand, they must respond to emerging realities that often extend beyond established frameworks of religious interpretation.
3 In Indonesia, the Indonesian Ulema Council (Majelis Ulama Indonesia.
MUI), as the countryAos most authoritative fatwa-issuing body with both normative authority and wide-reaching socio-religious influence, stands at the center of this dual Advances in medicine, astronomy, and geodesy have generated novel legal questions, while political dynamics in an increasingly open democratic climate exert pressures from multiple directionsAiranging from state actors seeking religious legitimation for public policies to social groups with both conservative and progressive orientations.
4 These See: Satyajit Majumdar et al.
AuTechnology and Innovation for Social Change: An Introduction,Ay in Technology and Innovation for Social Change, ed.
Satyajit Majumdar et al.
(Springer India, 2.
, 1Ae3.
David Brady et al.
AuThe Consequences of Economic Globalization for Affluent Democracies,Ay Annual Review of Sociology 33, 1 .
: 313Ae34.
Andrii Dub.
AuThe Impact of Innovations and Technological Development on Modern Society and Global Dynamics,Ay Economic Affairs 68, no.
: 2317Ae25.
Abdelmajid Charfi.
AuIslam: A Changing Religious Institution in the Era of Globalization,Ay in The Islamic World and the Mediterranean: From Colonial Legacy to Political and Cultural Interdependence, ed.
Gustavo Gozzi (Taylor and Francis, 2.
, 15Ae20.
See: Arifah Millati Agustina and Nor Ismah.
AuChallenging Traditional Islamic Authority: Indonesian Female Ulama and the Fatwa Against Forced Marriages,Ay Journal of Islamic Law 5, no.
: 125Ae46.
David Kloos and Nor Ismah.
AuSiting Islamic Feminism: The Indonesian Congress of Women Islamic Scholars and the Challenge of Challenging Patriarchal Authority,Ay History and Anthropology 34, no.
: 818Ae43.
See: Imam Yahya and Sulistiyono Susilo.
AuConservative Muslims in IndonesiaAos Religious and Political Landscapes: AhokAos Blasphemy Case as A Political Leverage,Ay Cogent Social Sciences 10, no.
: 2392293.
Syafiq Hasyim.
AuFatwas and Democracy: Majelis Ulama Indonesia (MUI.
Indonesian Ulema Counci.
and Rising Conservatism in Indonesian Islam,Ay TRaNS: Trans -Regional and -National Studies of Southeast Asia 8.
Journal of Islamic Law.
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No.
2, 2025.
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Aseri et al.
combined factors place MUI in a dilemma,5 where every fatwa it issues emerges from a complex negotiation among religious authorities, the demands of adapting to modern developments, and the expectations of diverse social constituencies.
A concrete manifestation of this dilemma can be observed in the revisions of several fatwas issued by the MUI.
For instance, the fatwa on meningitis vaccination for pilgrims undertaking uajj and umrah .
ilgrimages that take place throughout the yea.
aimed to strike a balance between compliance with international health standards and the principle of halal The fatwa on vasectomy and tubectomy engaged the principle of protecting lineage .
ife al-nas.
in dialogue with medical necessity.
The fatwa on determining the beginning of the lunar month .
navigated the tension between astronomical calculation .
and moon sighting .
in pursuit of national calendar unification.
Additionally, the fatwa on the qibla direction revised traditional practice in light of modern scientific These revisions illustrate MUIAos efforts to maintain the relevance of Islamic law in responding to scientific advancements, socio-political changes, and the demands of modern 6 Given the strategic role of MUIAos fatwas as authoritative references for Indonesian Muslims, each revision carries wide-ranging implications not only for religious practice but also for the legitimacy of religious authority and the capacity of Islamic law to adapt to 7 Accordingly, studying these changes is crucial for understanding the interplay between religion, science, and politics in shaping Islamic legal thought in Indonesia, even in domains of ritual worship .
bAda.
traditionally regarded as stable and sacrosanct.
Existing scholarship has demonstrated that religious interpretations, socio-political dynamics, and scientific advancements significantly influence the formulation of MUI fatwas.
However, most studies have examined these factors in isolation, without adequately addressing their reciprocal interactions.
Research has generally focused on one of three main dimensions: the methodology of MUIAos fatwa determination,8 the relationship between fatwas and political authority,9 or the engagement of science and religion in the fatwa 10 These approaches have provided valuable insights, but they have not fully 1 .
: 21Ae35.
Asrorun NiAoam Sholeh.
AuTowards a Progressive Fatwa: MUIAos Response to the COVID-19 Pandemic,Ay Ahkam: Jurnal Ilmu Syariah 20, no.
: 506Ae30.
Mohamad Abdun Nasir.
AuThe UlamA.
FatAwA and Challenges to Democracy in Contemporary Indonesia,Ay Islam and ChristianAeMuslim Relations 25, no.
: 489Ae505.
Ansori Ansori et al.
AuReformulation of Islamic Law in Indonesia: Study on Indonesian Ulama CouncilAos Fatwa,Ay Ulul Albab: Jurnal Studi dan Penelitian Hukum Islam 4, no.
: 158Ae9.
See: Saifuddin Zubaidi.
AuCigarette Fatwas.
Contestation of Religious Authority and Politics in Indonesia,Ay Ijtihad: Jurnal Wacana Hukum Islam dan Kemanusiaan 20, no.
: 61Ae78.
Ahmad Suaedy et al.
AuLanguage.
Authority, and Digital Media: The Impact on the Legitimacy of Fatwas,Ay Ahkam: Jurnal Ilmu Syariah 23, no.
: 1Ae24.
See: Nadirsyah Hosen.
AuBehind the Scenes: Fatwas of Majelis Ulama Indonesia .
,Ay Journal of Islamic Studies 15, no.
: 147Ae79.
Muhammad Rasyid et al.
AuScience and Its Role in Changes in Islamic Legal Thought (An Analysis of Changes in the Fatwa of the Indonesian Ulema Council Due to Recent Scientific Finding.
,Ay Syariah: Jurnal Hukum dan Pemikiran 23, no.
: 120Ae37.
See: Mohammad Atho Mudzhar.
Fatwa-Fatwa Majelis Ulama Indonesia: Sebuah Studi tentang Pemikiran Hukum Islam di Indonesia 1975-1988 (INIS, 1.
, 139Ae46.
Muhammad Lutfi Hakim et al.
AuBetween Exclusivity and Inclusivity of Institutions: Examining the Role of the Indonesian Ulema Council and Its Political Fatwa in Handling the Spread of Covid-19,Ay Khazanah Hukum 5, no.
: 230Ae44.
See: M.
Asrorun NiAoam Sholeh.
AuTowards a Progressive Fatwa: MUIAos Response to the COVID-19 Pandemic,Ay AHKAM: Jurnal Ilmu Syariah 20, no.
, 281Ae98.
Ali Sodiqin.
AuReligion and Science:
Journal of Islamic Law.
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No.
2, 2025.
[ 288 ]
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elucidated the mechanisms of negotiation that arise when all three factors interact.
This study addresses that gap by holistically examining the interaction, negotiation, and even competition among religious reasoning, scientific findings, and political influence in shaping MUIAos fatwa revisions.
This approach moves beyond normative and methodological considerations by integrating sociological and political perspectives.
The article argues that the transformation of MUIAos fatwas results from a dynamic interplay among religious values, the imperatives of scientific and technological development, and the socio-political contexts framing their issuance.
Research Methodology This study employs a qualitative approach based on library research, focusing on an in-depth analysis of MUI fatwas that have undergone substantive revisions.
The primary data consist of nine fatwas: three concerning vasectomy and tubectomy, two on the use of the meningitis vaccine for uajj and umrah pilgrims, two addressing the determination of lunar months, and two concerning the qibla direction.
The first five fatwas are categorized under the domain of science and technology, while the remaining four fall within the domain of ritual worship .
ee Table .
Fatwas were purposively selected based on the criterion that each theme contains more than one fatwa, thereby indicating a shift in perspective or a substantive All primary data were retrieved from official websites published by the MUI.
Secondary data include academic literature, peer-reviewed journal articles, books, and previous studies related to Islamic law, the relationship between religion and science, and the politics of fatwas in Indonesia.
Table 1 Primary Data No.
Fatwa Identities Fatwa-Issuing Body/Forum Fatwa on Vasectomy and Tubectomy .
MUI Fatwa Commission Fatwa on Vasectomy .
Fatwa on Vasectomy .
Fatwa No.
5 of 2009 on the Use of the Meningitis Vaccine for ajj and Umrah Pilgrims Fatwa No.
6 of 2010 on the Use of the Meningitis Vaccine for ajj and Umrah Pilgrims Fatwa on the Determination of the Beginning of RamasAn.
ShawwAl .
al-Fi.
, and Dh al-ijjah .
al-AsuA) .
Fatwa No.
2 of 2004 on the Determination of the Beginning of RamasAn.
ShawwAl, and Dh al-ijjah Fatwa No.
3 of 2010 on the Qibla Fatwa No.
5 of 2010 on the Qibla Direction IjtimA Ulama of the MUI Fatwa Commission IjtimA Ulama of the MUI Fatwa Commission MUI Fatwa Commission MUI Fatwa Commission Fatwas Themes Science & Technology Science & Technology Science & Technology Science & Technology Science & Technology MUI National Congress Ritual Worship MUI Fatwa Commission Ritual Worship MUI Fatwa Commission MUI Fatwa Commission Ritual Worship Ritual Worship Sources: https://fatwamui.
com/ and https://mui.
id/info-fatwa.
Analysing Medical Fatwas of the Majelis Ulama Indonesia .
0Ae2.
,Ay Journal of Islamic Law 6, no.
: 1Ae20.
Several fatwas issued by the MUI are available at https://fatwamui.
com/ and https://mui.
id/info-fatwa.
Journal of Islamic Law.
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Data analysis combined content analysis with critical discourse analysis.
Content analysis was employed to systematically map the substantive elements of the fatwas, including scriptural arguments, legal sources, and the differences in reasoning between initial fatwas and their subsequent revisions.
Critical discourse analysis was employed to reveal the power relations, ideological interests, and socio-political pressures that influenced the formulation and revision of fatwas,12 as well as MUIAos strategies for navigating the interplay between religious norms, scientific authority, and public policy.
The integration of content analysis and critical discourse analysis facilitates a nuanced understanding of both the meanings and implications of MUI fatwa transformations, as well as the factors that influence them.
13 The theoretical framework draws on Karl MannheimAos sociology of knowledge, which holds that knowledgeAiincluding religious knowledgeAiis never neutral but shaped by social position, historical experience, and particular interests.
14 This perspective enables the study to interpret fatwas not merely as the outcomes of Islamic juristsAo ijtihAd .
egal reasonin.
, but also as reflections of Islamic lawAos adaptation to social change, scientific progress, and the power dynamics that shape the contemporary landscape of Islamic law in Indonesia.
MUI: Structure.
Classification, and Dynamics of Fatwas The MUI is a religious institution that plays a strategic role as a unifying body for Muslim scholars .
lamA), community leaders .
uamA), and intellectuals in Indonesia.
15 Established on July 26, 1975, in Jakarta, the MUI emerged from a congress of ulamA and intellectuals representing diverse regions of the country, including delegates from 26 provinces at that time, as well as leading Islamic organizations such as Nahdlatul Ulama (NU).
Muhammadiyah.
Syarikat Islam.
Al-Washliyah, and others.
16 Its establishment reflected the urgent need for an institution capable of bridging the aspirations of Indonesian Muslims with the state, while simultaneously providing authoritative religious guidance to address national 17 Within the framework of stateAereligion relations.
MUI positions itself as a mediator between the ulamA and the umarA .
, fostering a complementary and mutually reinforcing partnership.
This mediating role is evident in MUIAos responses to strategic issues encompassing religious, social, and national dimensionsAiwhether by legitimizing state policies, criticizing and correcting policies deemed inconsistent with Islamic principles, or proactively issuing legal norms to address emerging issues.
Achmad Muhibin Zuhri et al.
AuPackaging Fatwa in the Post Truth Era: MUI Fatwa Contest Facing New Religious Authority,Ay Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 8, no.
: 87.
See: Mary B.
Ziskin.
AuCritical Discourse Analysis and Critical Qualitative Inquiry: Data Analysis Strategies for Enhanced Understanding of Inference and Meaning,Ay International Journal of Qualitative Studies in Education 32, no.
: 614Ae15.
Carlton W.
Berenda and Karl Mannheim.
AuEssays on the Sociology of Knowledge,Ay Books Abroad 27, no.
: 310.
See also: Martyn Hammersley.
AuKarl MannheimAos Ideology and Utopia and the Public Role of Sociology,Ay Journal of Classical Sociology 22, no.
: 176Ae98.
See: Majelis Ulama Indonesia.
AuSejarah MUI,Ay 2002, https://mirror.
id/sejarah-mui/.
Mudzhar.
Fatwa-Fatwa Majelis Ulama Indonesia, 54Ae5.
Muhammad Asad.
AuUlama in Indonesian Politics: Analysis on the Attitudes of the Majelis Ulama Indonesia (MUI) on the General Elections,Ay Akademika 16, no.
: 87Ae8.
See: M.
Asrorun NiAoam Sholeh.
Menghidupkan Fatwa: Dinamisasi Fatwa untuk Kemaslahatan Bangsa (Sekretariat Komisi Fatwa Majelis Ulama Indonesia, 2.
, 21Ae2.
Mualimin et al.
AuAre Fatwas Visible on New Media? Journal of Islamic Law.
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Among the most important instruments of MUIAos authority are its fatwas.
The MUI fatwas constitute formulations of legal norms presented as opinions, advice, or binding religious guidance, issued either orally or in writing in response to direct public inquiries or contemporary issues of concern.
19 These fatwas are produced through a process of ijtihAd jamA .
ollective juristic reasonin.
within four main institutional forums:20 .
the MUI Fatwa Commission, tasked explicitly with deliberating and issuing fatwas.
the National Sharia Council (Dewan Syariah Nasional.
DSN) of MUI, which addresses issues of Islamic economics and finance.
the National Congress (Musyawarah Nasiona.
, a quinquennial forum attended by MUI leaders from across Indonesia.
Islamic organizations, universities, pesantrens (Islamic boarding school.
, and independent ulamA.
the IjtimA Ulama of the MUI Fatwa Commissions across Indonesia, a triennial gathering of central and regional fatwa commission members aimed at capturing regional religious concerns while formulating national responses to pressing socio-religious and political issues.
21 These four forums confirm that MUI fatwas are not individual opinions, but rather the result of a collective consensus among Indonesian ulamA and Muslim intellectuals.
According to data published on the MUIAos official website, a total of 573 fatwas were issued between 1975 and 2024.
Fatwas can be categorized into four broad themes: .
religious issues, .
food, medicine, cosmetics, and science and technology, .
Islamic economics, and .
fatwas issued through the IjtimA Ulama forum of the MUI Fatwa Commissions of Indonesia.
The first theme, religious issues, is further divided into four subcategories: ritual worship .
omprising 66 fatwa.
, creed and sectarianism .
omprising 17 fatwa.
, social issues .
omprising 88 fatwa.
, and culture .
omprising three fatwa.
The second themeAiPOM and science and technologyAicomprises 87 fatwas.
The third theme.
Islamic economics, encompasses 160 fatwas and covers a wide range of sectors, including Islamic banking.
Islamic capital markets.
Islamic insurance.
Islamic accounting.
Islamic pawnbroking.
Islamic multi-level marketing.
Islamic financing.
Islamic guarantees, and Islamic commodities.
22 The fourth theme includes 152 fatwas addressing strategic national issues .
asAil asAsiyyah waaniyya.
, contemporary religious issues .
asAil fiqhiyyah muAira.
Dissemination of the Fatwas of the Indonesian Ulama Council on Instagram,Ay El-Mashlahah 15, no.
: 21Ae40.
Fatwas can be classified into various categories, including madhhab-based fatwas, court fatwas, state fatwas, individual fatwas, and collective fatwas.
Each category addresses diverse areas such as ritual worship, social affairs, economic matters, scientific issues, and more.
See: Jakob Skovgaard-Petersen.
AuA Typology of Fatwas,Ay Die Welt Des Islams 55, nos.
3Ae4 .
: 278Ae85.
IjtihAd jamA refers to the process of Islamic legal reasoning conducted collectively by a group of qualified mujtahds.
In contemporary contexts, ijtihAd jamA is regarded as closer to the truth and more beneficial .
than individual ijtihAd.
This is primarily due to the growing difficulty of finding a single jurist with sufficient qualifications to issue comprehensive legal rulings amid complex modern challenges that require interdisciplinary expertise across diverse fields of knowledge.
See: Muuammad al-Rq.
Al-IjtihAd al-Fiqh:
Ayyu Dawrin wa Ayyu Jadd (Al-NajAu al-Jaddah, 1.
, 34.
Sholeh.
Metodologi Penetapan Fatwa Majelis Ulama Indonesia, 80Ae1.
See: Agus Fakhrina et al.
AuContesting the Boundaries of Sharia Compliance: Legalizing Income Smoothing in Indonesian Islamic Banking,Ay Asy-SyirAoah: Jurnal Ilmu SyariAoah dan Hukum 59, no.
: 19Ae35.
Syihabudin et al.
AuContemporary Dynamics of Sharia Economic Law: DSN-MUI Fatwa No.
21/2001 in Takaful Dispute Rulings,Ay MILRev: Metro Islamic Law Review 4, no.
: 868Ae98.
Muhammad Ilyas Marwal et al.
AuResponsive Law of the National Sharia Council of the Indonesian Ulema CouncilAos Fatwa on Permissibility of Electronic Money,Ay El-Usrah: Jurnal Hukum Keluarga 8, no.
: 1Ae25.
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[ 291 ]
Aseri et al.
and legal issues related to state legislation .
asAil qAnniyya.
, all of which were issued through the IjtimA Ulama forum .
ee Table .
Table 2 MUI Fatwas, 1975Ae2024 No.
Fatwa Themes Total Fatwas Religious Issues Food.
Medicine.
Cosmetics.
Science, and Technology Islamic Economics Strategic National Issues.
Contemporary Religious Issues, and Legal Issues Related to Legislation Fatwa-Issuing Body/Forum MUI Fatwa Commission .
6Ae2.
and National Congress .
0, 2000, 2005, 2010, 2015, and 2.
MUI Fatwa Commission, in cooperation with the LP-POM of MUI DSN-MUI .
0Ae2.
IjtimA Ulama of the MUI Fatwa Commissions of Indonesia .
3, 2006, 2009, 2012, 2015, 2018, 2021, 2.
Source: AuthorsAo classification.
Table 2 demonstrates that the MUI fatwas extend well beyond ritual and doctrinal matters, encompassing contemporary and complex fields such as food and pharmaceuticals, science and technology, and Islamic economics.
The publication of 573 fatwas over nearly five decades underscores MUIAos central role in providing Islamic legal guidance to Indonesian society.
23 This pattern highlights at least two significant aspects: first, the persistent demand among Muslims for religious guidance in response to rapidly emerging new issues.
and second.
MUIAos responsiveness in addressing social, political, economic, and scientific developments by issuing contextually relevant fatwas.
Thus.
MUI fatwas can be understood not only as normative legal products but also as socio-historical artifacts arising from the dialectical interaction among scriptural texts, societal needs, and the contemporary national context.
In formulating its fatwas, the MUI relies on the QurAn, uadth, ijmA .
, qiyAs .
, and methods of ijtihAd grounded in ul al-fiqh (Islamic legal theor.
25 Previous studies indicate that MUI fatwas tend to reflect the opinions and ijtihAd models developed by classical ulamA, as preserved in the reliable books .
l-kutub al-mutabara.
, and that the MUI has not yet fully developed a distinctive or original methodology of ijtihAd.
26 For example.
Asrorun Niam Sholeh found that out of 209 fatwas, 22 .
%) were based on the principle of sadd al-dharah .
liminating pretext.
, as elaborated by the MAlik and anbal schools of Fuad Mustafid et al.
AuPositivization of the Council of Indonesian UlemaAos Halal Fatwa: Policy and Position in Indonesian Legislation,Ay JURIS (Jurnal Ilmiah Syaria.
23, no.
: 155Ae66.
See: Zakaria Syafei.
AuTracing Maqasid al-ShariAoah in the Fatwas of Indonesian Council of Ulama (MUI),Ay Journal of Indonesian Islam 11, no.
: 111Ae2.
Ibnu Elmi Achmat Slamat Pelu and Jefry Tarantang.
AuFatwa Majelis Ulama Indonesia sebagai Solusi Permasalahan Umat Islam di Indonesia,Ay Al-Manahij: Jurnal Kajian Hukum Islam 14, no.
: 307Ae16.
See: Alfitri Alfitri.
AuBureaucratizing FatwA in Indonesia: The Council of Indonesian Ulama and Its QuasiLegislative Power,Ay Ulumuna 24, no.
: 375Ae6.
Mukhamad Agus Zuhurul Fuqohak and Muh Amiruddin.
AuSocio-Genetic Motives of MUIAos Fatwa Regarding Covid-19 Based on Quran-Hadith,Ay Jurnal Studi Ilmu-Ilmu Al-QurAoan dan Hadis 22, no.
: 19Ae48.
Hosen.
AuBehind the Scenes,Ay 178Ae9.
Journal of Islamic Law.
Vol.
No.
2, 2025.
[ 292 ]
Aseri et al.
27 Deny Hudaeni demonstrated that the MUI employs both ijtihAd intiqA .
omparativeAeselectiv.
and ijtihAd inshA .
onstructiveAeinnovativ.
methodologies, as articulated by Ysuf al-QarasAw.
28 Meanwhile.
Muhammad Taufiki identified 28 fatwas issued between 1997 and 2007 that applied ijtihAd tabq, a method developed by al-ShAib.
These findings suggest that MUIAos methodology is not static but is gradually adapting by combining classical traditions with contemporary approaches.
30 Furthermore.
Mohammad Atho Mudzhar has emphasized that, in addition to scriptural sources .
all naq.
and ul alfiqh analysis.
MUI fatwas are also shaped by ideological, social, cultural, and political factors.
In certain contexts, the MUI also incorporates the expertise of scientists, particularly through the Institute for the Assessment of Food.
Drugs, and Cosmetics (LP-POM) of the MUI, to determine the halal status of food, medicines, cosmetics, and other consumer 32 This scientific input has become indispensable in light of new challenges posed by rapid scientific and technological progress, which require an interdisciplinary understanding to ensure that fatwas remain relevant in the contemporary context.
33 Accordingly, the MUI fatwas may be interpreted not only as normative products of Islamic law but also as responsive and dynamic manifestations of Islamic legal engagement with socio-cultural change, scientific advancement, and political demands that shape IndonesiaAos religious Sholeh.
Metodologi Penetapan Fatwa Majelis Ulama Indonesia, 268Ae74.
IjtihAd intiqA is a method of Islamic legal reasoning that involves revisiting fatwas issued by earlier scholars.
Its objective is to compare the evidence and legal conclusions of previous rulings and select the opinion deemed strongest and most relevant to current circumstances.
In contrast, ijtihAd inshA is a more creative and innovative form of legal reasoning aimed at addressing novel issues that earlier scholars had not previously discussed.
However, this approach may also be applied to longstanding issues that require new perspectives due to changing social conditions.
See: Deni Hudaeny Ahmad Arifin.
AuAplikasi Ijtihad Intiqaiy dan Insyaiy dalam Kehidupan Modern: Studi tentang Fatwa Majelis Ulama Indonesia dalam Penerapan Konsep Ijtihad dan Insyaiy Tahun 1998-2003Ay (Thesis.
UIN Syarif Hidayatullah Jakarta, 2.
Ysuf alQarasAw.
Al-IjtihAd f al-SharAoah al-IslAmiyyah: MaAoa NaearAt Tahlliyyah f al-IjtihAd al-MuAoAirah (DAr al-Qalam, 1.
, 117Ae33.
IjtihAd tabq is a method that aims to bridge theoretical legal principles with the practical challenges faced by Muslim communities in contemporary contexts.
See: Muhammad Taufiki.
AuPenerapan Konsep IjtihAd Tabq Asy-SyAib dalam Fatwa MUI: Kajian terhadap Fatwa MUI Tahun 1997-2007Ay (Thesis.
UIN Syarif Hidayatullah Jakarta, 2.
Pelu and Tarantang.
AuFatwa Majelis Ulama Indonesia sebagai Solusi Permasalahan Umat Islam di Indonesia,Ay 311.
See: Mudzhar.
Fatwa-Fatwa Majelis Ulama Indonesia, 139Ae42.
Mohammad Atho Mudzhar et al.
Fatwa Majelis Ulama Indonesia MUI dalam Perspektif Hukum dan Perundang-Undangan (Puslitbang Kehidupan Keagamaan Badan Litbang dan Diklat Kementerian Agama RI, 2.
, xxixAexiv.
Diky Faqih Maulana et al.
AuThe Urgency of MUI Halal Fatwa about Food.
Beverage.
Medicine and Cosmetic Products for the Consumer Protection,Ay Volksgeist: Jurnal Ilmu Hukum dan Konstitusi 5, no.
199Ae214.
JM Muslimin et al.
AuIslam and Medicine: A Study on the Fatwa of Indonesian Ulama Council on Vaccines,Ay Al-Istinbath: Jurnal Hukum Islam 6, no.
: 85Ae106.
See: MarAouf Amin.
Solusi Hukum Islam (Makharij Fiqhiyya.
sebagai Pendorong Arus Baru Ekonomi Syariah di Indonesia (Kontribusi Fatwa DSN-MUI dalam Peraturan Perundang-Undangan RI (Thesis.
UIN Maulana Malik Ibrahim Malang, 2.
, 12.
Achmad Roziqi et al.
AuInstitutional IjtihAd and Socio-Legal Adaptation: The Formulation of Waiyah WAjibah in IndonesiaAos Compilation of Islamic Law,Ay Asy-SyirAoah: Jurnal Ilmu SyariAoah dan Hukum 59, no.
: 1Ae18.
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2, 2025.
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MUIAos Fatwa Transformations on Worship.
Science, and Technology: Norms and Islamic Legal Reasoning This study identifies significant shifts in the fatwas issued by the MUI on worship, science, and technology.
These shifts are evidenced by the issuance of multiple fatwas on the same themes, albeit through different forums, contexts, or legal formulations.
In the field of science and technology, two major themes underwent revisions.
First, the fatwas on vasectomy and tubectomy were issued three times: in 1979, 2009, and 2012.
Second, the fatwas concerning the meningitis vaccine for uajj and umrah pilgrims were issued twice: in 2009 and 2010.
In the domain of worship, two themes also experienced changes.
The first concerns the determination of the beginning of RamasAn.
ShawwAl, and Dhu al-ijjah, with fatwas issued in 1980 and 2004.
The second concerns the direction of the qibla, with two fatwas both issued in 2010 .
ee Table .
Table 3 MUIAos Fatwa Transformations on Worship.
Science, and Technology No.
Themes Fatwa Identities Science & Technology Vasectomy and Tubectomy .
Vasectomy .
Vasectomy .
Science & Technology Fatwa No.
5 of 2009 on Meningitis Vaccine for ajj and Umrah Fatwa No.
6 of 2010 on Meningitis Vaccine Determination of RamasAn.
ShawwAl, and Dhu al-ijjah .
Fatwa No.
2 of 2004 on Determination of Lunar Months Worship Worship Fatwa No.
3 of 2010 on Qibla Fatwa No.
5 of 2010 on Qibla Direction Fatwa-Issuing Body/Forum MUI Fatwa Commission IjtimA Ulama of MUI Fatwa Commissions MUI Fatwa Commission MUI National Congress MUI Fatwa Commission MUI Fatwa Commission Legal Norms arAm due to permanent sterilization is forbidden in Islam.
arAm, reaffirming the 1979 ruling.
arAm, but permissible under strict conditions: non-permanent, guarantee of recanalization, legitimate Sharah motives, no medical harm, and not intended as a general contraceptive program.
MencevaxE ACW135Y is uarAm .
ontains pork derivative.
but permissible in an emergency due to lack of alternatives.
MencevaxE ACW135Y is uarAm.
halal vaccines .
Menveo.
Chinese vaccine.
are permitted.
Global ruyah for RamasAn and ShawwAl.
local ruyah .
er countr.
for Dhu alijjah.
Determination by combining uisAb and ruyah conducted by the Ministry of Religious Affairs.
nationally binding.
foreign ruyah accepted if sharing the same mala with Indonesia.
Qibla in Indonesia is toward the Kabah .
ihAt al-Kaba.
, sufficient by facing west.
Qibla is northwest, reflecting IndonesiaAos geographic position.
Mosques facing west do not require alteration.
Source: AuthorsAo classification.
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The first topic concerns fatwas on vasectomy.
On June 13, 1979, the MUI Fatwa Commission unequivocally declared vasectomy uarAm .
, considering it a form of permanent sterilization forbidden in Islam.
This decision was reached after deliberation by three prominent ulamA known as kiai: Rahmatullah Shiddiq.
Syakir, and SyafiAoi AlHadzami.
35 The prohibition was reaffirmed in a fatwa issued at the IjtimA Ulama of the MUI Fatwa Commissions on January 26, 2009, chaired by MaAoruf Amin, with Ichwan Sam serving as secretary.
This fatwa, which addressed inquiries about vasectomy as a male contraceptive methodAiincluding its potential reversibilityAicited QurAnic verses, uadth.
Islamic legal maxims .
l-qawAid al-fiq.
, and ulamA opinions to reinforce the earlier ruling.
36 On July 1, 2012, the issue was revisited at another IjtimA Ulama.
A team of twelve ulamA concluded that while vasectomy generally remained uarAm, it could be conditionally permitted if five strict criteria were met: .
the motive did not contravene Islamic principles.
it did not result in permanent infertility.
recanalization to restore reproductive function was .
it posed no medical harm.
it was not adopted as a general contraceptive policy.
The fatwa was signed by MaAoruf Amin .
and Asrorun NiAoam Sholeh .
Second is the fatwa on the meningitis vaccine.
On July 16, 2009, the MUI Fatwa Commission issued a fatwa signed by Anwar Ibrahim .
and Hasanuddin .
, in response to Saudi ArabiaAos requirement that uajj and umrah pilgrims be vaccinated against The ruling declared the then-available vaccine uarAm because it contained porcine elements but permitted its use under the principle of sarrah, given the absence of halal The ruling was based on QurAnic prohibitions against consuming unlawful substances (Srat al-Baqarah: 173.
Srat al-MAidah: 3, and Srat al-AnAm: .
, uadth affirming that every disease has a cure, and al-qawAid al-fiqh prohibiting harm.
38 A year later, in 2010, the MUI revised its stance, declaring the porcine-based vaccine (MencevaxE ACW135Y) absolutely uarAm, since halal alternatives such as Menveo (Ital.
and vaccines from China had become available.
The fatwa emphasized that only halal vaccines should be used for pilgrims.
Third, there are fatwas concerning the determination of the lunar calendar.
On July 27, 1980, during the Second National Congress in Jakarta, the MUI Fatwa Commission issued a fatwa stipulating two rulings: .
the beginning of RamasAn and ShawwAl should be determined through global ruyah, and .
the beginning of Dhu al-ijjah should follow local ruyah in each country.
This fatwa, signed by Ibrahim Hosen .
and Musytari Yusuf .
, did not include detailed reasoning or textual evidence but directly provided the AuFatwa of the MUI Fatwa Commission on Vasectomy and Tubectomy,Ay 1979.
AuFatwa of the National IjtimaAo of the MUI Fatwa Commission on Vasectomy,Ay 2009.
AuFatwa of the National IjtimaAo of the MUI Fatwa Commission on Vasectomy,Ay 2012.
AuFatwa of the MUI Fatwa Commission No.
5 of 2009 on the Use of Meningitis Vaccines for Hajj and Umrah Pilgrims.
Ay See: Dewi Nurul Izzah.
AuCritical Study of the Hadith yCey1AyIaMyIa Tay1AIyAAyAAyIayC and Its Relation to Medicine,Ay Nabawi: Journal of Hadith Studies 5, no.
: 159Ae79.
Aizan Ali @ Mat Zin.
AuNavigating Sunan Sittah in Exploring the Prophetic Style of Coping with Mental Health Issues: A Case Study on Sadness,Ay Jurnal Studi Ilmu-Ilmu Al-QurAoan dan Hadis 26, no.
: 279Ae302.
AuFatwa of the MUI Fatwa Commission No.
6 of 2010 on the Use of Meningitis Vaccines for Hajj and Umrah Pilgrims.
Ay Journal of Islamic Law.
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legal dictum.
40 A significant shift occurred with the issuance of the fatwa on January 24, 2004, which endorsed a combined method of ruyah and uisAb, as conducted by the Ministry of Religious Affairs.
It also mandated that Indonesian Muslims adhere to official government decisions, while accepting foreign ruyah results only if the mala .
he geographical boundary for moon sightin.
aligned with IndonesiaAos horizon.
Fatwas on the qibla direction have evolved over time.
On February 1, 2010, the MUI Fatwa Commission ruled that Indonesian Muslims should face west when praying, reasoning that Indonesia lies east of the Kabah.
Supporting this fatwa, the Commission cited QurAnic verses, uadths, ulamA opinions, and a paper by Ali Mustafa YaAoqub, then Vice-Chair of the Commission, who argued that Muslims unable to see the Kabah directly should orient themselves toward its general direction .
ihAt al-Kaba.
42 However, only five months later, in July 2010, this ruling was revised.
The new fatwa declared that the qibla for Indonesians was northwest, based on astronomical studies by A.
Ghazalie Masroeri, a prominent expert in Islamic astronomy .
lm al-fala.
Nonetheless, the MUI recommended that existing mosques already oriented westward should not be reconstructed or realigned.
Both fatwas were signed by Anwar Ibrahim .
and Hasanuddin .
Forms of MUIAos Fatwa Transformation: From Relaxation to the Revocation of Previous Norms Based on the preceding discussion of the dynamics of MUIAos fatwa transformationsAi particularly in the areas of worship, science, and technologyAiit is evident that the institution has proactively reviewed, revised, and adapted its rulings in response to societal needs and scientific advancements.
Within this framework, at least three primary forms of fatwa change can be identified: .
a shift from a strict to a more flexible legal stance to accommodate specific circumstances.
the annulment of previous rulings following new discoveries or and .
the refinement of earlier rulings to provide more precise, more detailed, and practical guidance.
These three forms of transformation reflect the adaptability of Islamic jurisprudence, demonstrating that MUI fatwas are not rigid legal products but are responsive to the challenges of contemporary times.
Relaxation of Legal Norms A clear example of the transformation of fatwas through legal relaxation is the case of vasectomy and tubectomy.
Initially, both contraceptive methods were considered impermissible sterilization practices.
45 In 1979, the MUI Fatwa Commission issued a ruling AuFatwa of the MUI Fatwa Commission at the MUI National Congress on the Determination of the Beginning of Ramadan.
Shawwal (Eid al-Fit.
, and Dhu al-Hijjah (Eid al-Adh.
,Ay 1980.
AuFatwa of the MUI Fatwa Commission No.
2 of 2004 on the Determination of the Beginning of Ramadan.
Shawwal, and Dhu al-Hijjah.
Ay AuFatwa of the MUI Fatwa Commission No.
3 of 2010 on the Qibla Direction.
Ay AuFatwa of the MUI Fatwa Commission No.
5 of 2010 on the Orientation of the Qibla.
Ay See: Tri Harnowo and Fachry Hasani Habib.
AuIslamic Law and Environment Issues: Indonesian Ulama CouncilAos Fatwas on Climate Change,Ay AHKAM: Jurnal Ilmu Syariah 24, no.
: 101Ae18.
Hakim et al.
AuBetween Exclusivity and Inclusivity of Institutions,Ay 230Ae44.
Ilyas Angsar et al.
Pedoman Pelayanan Kontrasepsi dan Keluarga Berencana (Direktorat Kesehatan Keluarga.
Kementerian Kesehatan Republik Indonesia, 2.
, 65Ae6.
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that categorically prohibited vasectomy and tubectomy because they constituted 46 This prohibition was reaffirmed during the IjtimaAo Ulama Fatwa Commission in 2009, held in Padang Panjang.
West Sumatra, where the practice was declared strictly The ruling was based on QurAnic references (Srat al-AnAm: 137 and 151.
Srat al-IsrA: 31.
Srat al-ShrA: 50.
and Srat al-NisA: .
, emphasizing the prohibition of killing children for economic reasons or altering GodAos creation.
It also relied on relevant Prophetic traditions and principles of ul al-fiqh.
Despite the theoretical possibility of recanalization, the MUI argued that vasectomy did not guarantee restored fertility.
Consequently, the legal provision of the fatwa stated:47 AuVasectomy as a contraceptive method involves cutting the spermatic ducts, resulting in permanent Recanalization does not guarantee the restoration of fertility.
Therefore, the IjtimaAo Ulama Fatwa Commission of Indonesia has ruled that vasectomy is uarAm.
Ay However, advances in medical science have led to new evidence emerging in 2012, indicating that recanalization can successfully restore spermatic function and male fertility, enabling men to father children again.
48 This evidence was presented by the Ministry of Health, supported by field data from the National Population and Family Planning Agency (BKKBN) and the official statement of the Indonesian Urological Association (IAUI).
response, the MUI, through its Fourth IjtimaAo Ulama Fatwa Commission at the Pesantren Cipasung in Tasikmalaya.
West Java, issued a new fatwa.
It reaffirmed that vasectomy remains prohibited if performed for purposes contrary to Sharah (Islamic la.
, results in permanent sterility, cannot be re-canalized, or causes harm.
However, under specific conditions, the practice may be permitted within a limited scope.
49 This shift exemplifies the transformation of a previously strict ruling into a more flexible one, shaped by considerations of public interest .
, necessity .
, and advancements in medical progress.
Revocation of Previous Rulings The annulment of previous rulings represents another form of fatwa transformation, a common phenomenon in the dynamics of ijtihAd, particularly when new scientific knowledge or significant contextual changes arise.
This pattern is evident in the case of the meningitis vaccine for pilgrims.
In 2009, the MUI issued a fatwa prohibiting the use of the meningitis This ruling was prompted by Saudi ArabiaAos policy requiring all pilgrims entering the country, including Indonesian uajj and umrah pilgrims, to be vaccinated against meningitis.
At that time.
Indonesian pilgrims were administered Mencevax ACW135Y, produced by GlaxoSmithKline Beecham Pharmaceuticals in Belgium.
According to the companyAos official AuFatwa of the MUI Fatwa Commission on Vasectomy and Tubectomy.
Ay AuFatwa of the National IjtimaAo of the MUI Fatwa Commission on Vasectomy,Ay 2009.
AuFatwa of the National IjtimaAo of the MUI Fatwa Commission on Vasectomy,Ay 2012.
AuFatwa of the National IjtimaAo of the MUI Fatwa Commission on Vasectomy,Ay 2012.
See: Harnowo and Habib.
AuIslamic Law and Environment Issues,Ay 101Ae18.
Hakim et al.
AuBetween Exclusivity and Inclusivity of Institutions,Ay 230Ae44.
Rasyid et al.
AuScience and Its Role in Changes in Islamic Legal Thought,Ay 120Ae37.
Kumedi JaAofar et al.
AuConstruction of Contemporary Fiqh in the Disorders of Sexual Development Problems Through the Integration of Maqyshid al-SharyAoa and Medical Science,Ay AlAoAdalah 22, no.
: 63Ae90.
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statement delivered on May 22, 2009, to the Indonesian Ministry of Health, the vaccine was produced using media containing porcine enzymes and fats.
The fatwa declared:51 AuThe statement from GlaxoSmithKline Beecham Pharmaceuticals.
Belgium, producer of MencevaxE ACW135Y, delivered at the Ministry of Health on May 22, 2009, confirmed that the active ingredient of the Meningitis vaccine MencevaxE ACW135Y is derived from bacterial colonies cultivated in media containing porcine enzymes and fats.
Ay At that time, no halal alternative was available.
Therefore, invoking the principle of sarrah, the MUI ruled that the vaccine was intrinsically prohibited but could be used out of urgent need.
To substantiate this ruling, the Commission referred to the Islamic legal maxim Aual-sarrAt tubu al-mauerAtAy .
ecessities permit prohibition.
and the opinions of ulamA such as Muuammad Khab al-Sharbn in Mughn al-MuutAj and al-AoIzz ibn AoAbd al-SalAm in QawAAoid al-AukAm f MaAliu al-AnAm, both of whom permitted the use of impure or prohibited substances for treatment when no lawful alternatives were available.
In 2010, halal-certified alternatives, such as those produced by Novartis Vaccine & Diagnostics S.
and Zhejiang Tianyuan Bio-Pharmaceutical, had become available.
Expert reviews confirmed that these vaccines met halal standards because they were not produced using porcine derivatives.
Consequently, the MUI revisited its earlier ruling and issued a new fatwa declaring that only halal vaccines could be used, effectively revoking its previous fatwa.
It was codified in the new ruling:53 AuThe provision in MUI Fatwa No.
5 of 2009, which permitted the use of the meningitis vaccine derived from porcine sources for pilgrims based on necessity .
Aja.
, is no longer valid.
Ay Thus, the dispensation permitting the use of haram vaccines became irrelevant, as the necessity ceased with the availability of halal alternatives.
This change highlights that MUI fatwas are not static but rather flexible and responsive to scientific advancements, consistently prioritizing the malauah of the Muslim community in Indonesia.
Refinement of Previous Rulings The refinement of previous rulings occurs when an earlier fatwa remains relevant but requires supplementation for greater comprehensiveness.
This pattern is evident in the determination of the beginnings of RamasAn.
ShawwAl, and Dhu al-ijjah.
In its 1980 fatwa, the MUI stipulated that the determination of lunar months should rely solely on the observation of the crescent moon .
uyah al-hilA.
, taking into account the concept of mala.
The fatwa emphasized two points: first, that the beginning of RamasAn and ShawwAl could be AuFatwa of the MUI Fatwa Commission No.
5 of 2009 on the Use of Meningitis Vaccines for Hajj and Umrah Pilgrims.
Ay AuFatwa of the MUI Fatwa Commission No.
5 of 2009 on the Use of Meningitis Vaccines for Hajj and Umrah Pilgrims.
Ay AuFatwa of the MUI Fatwa Commission No.
6 of 2010 on the Use of Meningitis Vaccines for Hajj and Umrah Pilgrims.
Ay See: Edi Kurniawan et al.
AuBeribadah di tengah Wabak Covid-19: Analisis terhadap Fatwa Majelis Ulama Indonesia No 14 Tahun 2020 Berasaskan Teori MaqAid al-SharAoah al-ShAib,Ay Jurnal Fiqh 19, no.
83Ae108.
Rasyid et al.
AuScience and Its Role in Changes in Islamic Legal Thought,Ay 120Ae37.
Zainal Azwar and Farid Afif Rinaldi.
AuConsistency of the Indonesian Ulama Council in Using IstilAu as a Method for Legal Istinbath,Ay Al-Istinbath: Jurnal Hukum Islam 9, no.
: 1Ae24.
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determined internationally if an international Islamic judicial body recognized by the Muslim world were established.
second, that the determination of Dhu al-ijjah should follow each countryAos mala.
55 At this stage, the fatwa relied exclusively on testimonial evidence of moonsighting, without reference to scientific or state authority.
A significant refinement emerged in the 2004 fatwa when the MUI introduced the uisAb alongside moon-sighting as legitimate methods for determining the lunar calendar.
Furthermore, the fatwa emphasized the role of the stateAispecifically the Ministry of Religious AffairsAias the official authority responsible for determining the beginning of RamasAn.
ShawwAl, and Dhu al-ijjah, in consultation with Islamic organizations and relevant institutions.
It was codified in the ruling:56 AuThe determination of RamasAn.
ShawwAl, and Dhu al-ijjah shall be based on both ruyah and uisAb by the Government of the Republic of Indonesia, represented by the Minister of Religious Affairs, and shall apply nationally.
Ay Thus, the 2004 fatwa can be viewed as a refinement of its 1980 predecessor, integrating the dimensions of science .
and politics .
tate authorit.
to ensure nationwide uniformity in the observance of fasting and religious festivals.
An example of refinement is the determination of the Qibla direction.
On February 1, 2010, the MUI issued a fatwa instructing Indonesian Muslims to face west to orient themselves toward the Kabah.
This conclusion was based on an internal scientific paper authored by a commission member, which cited QurAnic verses.
Prophetic traditions, and ulamA opinions.
57 However, the fatwa did not involve a rigorous astronomical analysis.
Consequently, it was criticized for being overly simplistic, hastily issued, and insufficiently attentive to IndonesiaAos precise geographic location, which is not directly east of the Kabah.
58 In response, the MUI consulted experts in ilm al-falak, including A.
Ghazalie Masroeri from the NU, who presented detailed astronomical analyses.
These findings led to a revised fatwa in 2010, which clarified that Indonesian Muslims should face in the direction of the northwest, with regional variations depending on geographical location.
The MUI further ruled that mosques and prayer halls already aligned toward the west did not require 59 This refinement demonstrates MUIAos effort to integrate religious texts with scientific evidence while also accommodating social and political realities.
60 It illustrates how AuFatwa of the MUI Fatwa Commission at the MUI National Congress on the Determination of the Beginning of Ramadan.
Shawwal (Eid al-Fit.
, and Dhu al-Hijjah (Eid al-Adh.
Ay AuFatwa of the MUI Fatwa Commission No.
2 of 2004 on the Determination of the Beginning of Ramadan.
Shawwal, and Dhu al-Hijjah.
Ay AuFatwa of the MUI Fatwa Commission No.
3 of 2010 on the Qibla Direction.
Ay Ahsin Dinal Mustafa.
AuQibla Directions Through UlamaAos Fatwa: Comparative Study between Qibla Direction Fatwa of Indonesian Ulama Council and Dar Al-Ifta Al-Misriyyah,Ay Al-Hilal: Journal of Islamic Astronomy 1, no.
: 107Ae25.
AuFatwa of the MUI Fatwa Commission No.
5 of 2010 on the Orientation of the Qibla.
Ay See: Annisa Mawarni and Dhiauddin Tanjung.
AuProblematics of Qibla Direction Determination in Sei Lepan Brandan District.
Langkat Regency (Analysis of MUI Fatwa No.
5 of 2010 on the Amendment of MUI Fatwa No.
3 of 2.
,Ay Journal of Law.
Politic and Humanities 4, no.
: 233Ae6.
Muhammad Iqbal Juliansyahzen et al.
AuBetween Sharia.
Gender, and Science in the Construction of AoIddah: The Response of BanyumasAo Ulamas,Ay El-Mashlahah 14, no.
: 189Ae210.
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fatwa refinement incorporates both astronomy and state considerations to provide more precise and socially acceptable legal guidance.
The Dialectics of Religion.
Science, and Socio-Politics in the Transformation of MUI Fatwas The development of Islamic legal thought is shaped by complex dynamics involving religious authority, scientific inquiry, and socio-political influences.
62 These three elements interact in the formulation of Islamic law while simultaneously generating challenges in producing rulings that remain contextually relevant and responsive to the needs of modern society.
The religious dimension requires conformity with the Sharah through interpretation of the QurAn and uadth.
science introduces empirical findings that may reshape initial 64 and politicsAiwhether in the form of state policy or internal dynamics within religious organizationsAioften determines both the direction and substance of a fatwa, particularly when social, economic, or public-image considerations are at stake.
As the authoritative institution responsible for issuing fatwas in Indonesia, the MUI frequently navigates the interplay of three key forces.
66 In Islamic law, a fatwa serves as a normative guide followed by the Muslim community.
67 however, its formulation is never isolated from negotiations among textual interpretation, scientific knowledge, and sociopolitical context.
Variations in fatwa evolutionAiranging from the relaxation of previously strict prohibitions and annulment of earlier rulings to normative refinementsAidemonstrate that fatwas are not solely grounded in scriptural sources.
They are also shaped by scientific discoveries and IndonesiaAos evolving political realities.
Thus, changes in MUI fatwas reflect a complex dialectic among religious understanding, scientific reasoning, and socio-political See: Hakim et al.
AuBetween Exclusivity and Inclusivity of Institutions,Ay 230Ae44.
Ahmad Musonnif et al.
AuGovernment Position in Religious Authority Contestation in Indonesia: Reviewing the Government Authority in Determining the Beginning of Islamic Months,Ay De Jure: Jurnal Hukum dan SyarAoiah 16, no.
: 336Ae62.
See: Nur Khaera et al.
AuThe Paradigm of Islamic Legal Products in Indonesia,Ay Mazahibuna 4, no.
44Ae5.
Muntasir Muntasir et al.
AuPower Structures and Religious Legitimacy: The Influence of Dayah Ulama in the Politics of Aceh Analyzed Using Powercube Theory,Ay Jurnal Ilmiah Peuradeun 13, no.
: 437Ae Amer Zulfiqar Ali.
AuBrief Review of Classical and Modern Tafsir Trends and Role of Modern Tafasir in Contemporary Islamic Thought,Ay Australian Journal of Islamic Studies 3, no.
: 42Ae5.
See: Muhammad Alfin Ghozali.
AuThe Role of Science in Hadith Criticism: Between Naqd Ijabi and Naqd Salbi,Ay Nabawi: Journal of Hadith Studies 6, no.
: 93Ae124.
Ali Imron and Anif Yuni Muallifah.
AuFiqh of Biotechnology: Reinterpreting QurAoanic Verses on the Impurity of Pigs and Its Implications for the Halal Status of Vaccines,Ay Jurnal Studi Ilmu-Ilmu Al-QurAoan dan Hadis 26, no.
: 189Ae216.
Muhammad Taufiq et al.
AuBetween Sharia and State: Fatwa Authority and Pandemic Responses in Indonesia.
Turkey, and Morocco,Ay De Jure: Jurnal Hukum dan SyarAoiah 17, no.
: 377Ae94.
See: Popi Adiyes Putra et al.
AuFatwa .
l-IftaA.
Signifikansi dan Kedudukannya dalam Hukum Islam,Ay AlMutharahah: Jurnal Penelitian dan Kajian Sosial Keagamaan 19, no.
: 36.
Skovgaard-Petersen.
AuA Typology of Fatwas,Ay 279.
See: Shahir Akram Hassan and Wan Mohd Khairul Firdaus wan Khairuldin.
AuResearch Design Based on Fatwa Making Process: An Exploratory Study,Ay International Journal of Higher Education 9, no.
: 242Ae Setyaningsih.
AuFatwa Institutions in Islamic Law,Ay Awang Long Law Review 5, no.
: 315Ae6.
Sodiqin.
AuReligion and Science,Ay 1Ae20.
Hakim et al.
AuBetween Exclusivity and Inclusivity of Institutions,Ay 230Ae44.
Journal of Islamic Law.
Vol.
No.
2, 2025.
[ 300 ]
Aseri et al.
Fatwas on Vasectomy The MUI fatwas on vasectomy have undergone significant changes over time.
In 1979 and 2009, the MUI categorically prohibited vasectomy, viewing it as a form of permanent sterilization contrary to Islamic teachings.
69 Their normative reasoning was based on three main arguments.
First.
QurAnic verses prohibit the killing of children for economic or other motives, as found in Srat al-AnAm: 137 and 151.
Srat al-IsrA: 31.
Srat al-ShrA: 50, and Srat al-NisA: 119.
Second, the uadth were cited as prohibiting permanent alteration of GodAos creation, including a narration reported by ImAm Aumad, which was interpreted as evidence that vasectomy constituted an impermissible act of mutilation without a valid Sharah-based justification.
Third, through qiyAs,70 vasectomy was equated with castration, which permanently removes reproductive capacity and thus contradicts the Islamic encouragement to increase progeny, as mandated in the QurAn and uadth.
Over time, however, scientific findings began to challenge these assumptions.
Medical studies presented by the IAUI demonstrated that vasectomy is not necessarily permanent, as sperm duct recanalization procedures can restore reproductive function with increasingly reliable success rates.
This evidence weakened the perception of vasectomy as an absolute sterilization method.
In response, the MUI revised its earlier stance in 2012.
Maintaining that vasectomy is impermissible when intended for prohibited purposes, when harmful, or when leading to irreversible infertility, the fatwa allowed conditional permissibility if supported by medical assurances that fertility could be restored, provided the practice was not promoted as a mass contraceptive campaign.
This revision was not driven solely by scientific considerations but was also influenced by state policy.
A letter from the Ministry of Health (No.
TU.
02/V/1016/2012, dated June 11, 2.
explicitly requested a review of the fatwa, proposing a change in its legal status to mubAu .
The government justified this by emphasizing vasectomyAos effectiveness within the national family planning program, an agenda prioritized since the New Order era to control population growth.
73 Within this framework, vasectomy and tubectomy were considered highly effective and relatively safe compared to other contraceptive methods.
74 Consequently, the MUIAos prohibition was perceived as an obstacle that fueled resistance among devout Muslims.
75 Through the BKKBN, the government sought religious legitimacy by involving the MUI and presenting medical and demographic AuFatwa of the MUI Fatwa Commission on Vasectomy and Tubectomy.
Ay Mahmood Jawad Abu-AlShaeer.
AuFrom Qiyas to Quantification: Reimagining Evidentiary Standards in Islamic Law through Statistical Methodologies,Ay International Journal of Syariah and Law 1, no.
: 27Ae AuFatwa of the National IjtimaAo of the MUI Fatwa Commission on Vasectomy,Ay 2009.
See also: Abdel Omran Rahim.
Family Planning in the Legacy of Islam (Routledge, 1.
, 187Ae90.
AuFatwa of the National IjtimaAo of the MUI Fatwa Commission on Vasectomy,Ay 2012.
Dasrizal Dahlan and Jusmawati Jusmawati.
AuIslam Law Review About Applications of Contraception Vasetomy and Tubectomy Methods to Muslim Community in West Sumatera,Ay Al Hurriyah: Jurnal Hukum Islam 7, no.
: 33Ae4.
Ilham Syahputra et al.
AuImplementation of Program to Increase MenAos Participation in the Use of Vasectomy Contraception,Ay Jurnal Administrasi Publik: Public Administration Journal 10, no.
: 92Ae101.
Muhyiddin Muhyiddin.
AuFatwa MUI tentang Vasektomi: Tanggapan Ulama dan Dampaknya terhadap Peningkatan Medis Operasi Pria (MOP),Ay Al-Ahkam 24, no.
: 71.
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evidence to support its case.
Ultimately, the MUI responded with a more flexible fatwa, while still discouraging the open mass promotion of vasectomy.
The evolution of fatwas on vasectomy and tubectomy illustrates the interplay of religion, science, and politics in shaping Islamic legal thought.
The 2012 fatwa represents a compromise in which the MUI maintained its normative authority while accommodating public policy priorities.
Although the MUI based its decision on scriptural evidence, it also took into account scientific findings and governmental demands.
This case highlights that Islamic legal reasoning cannot be divorced from national socio-political dynamics and modern scientific developments, with each fatwa emerging as a product of this tripartite Fatwas on the Meningitis Vaccine The intersection of religious reasoning, scientific knowledge, and state interests is also evident in the fatwas concerning the meningitis vaccine.
In 2009, the MUI permitted the use of non-halal vaccines on the grounds of necessity and malauah, given the absence of halal 78 The decision emphasized the urgent need to safeguard the health of Indonesian pilgrims performing uajj and umrah, even if this required using vaccines derived from porcine This fatwa drew upon QurAnic verses, uadths, and classical ulamA opinions, such as those of Muuammad Khab al-Sharbn in Mughn al-MuutAj and Al-Izz ibn Abd alSalAm in QawAid al-AukAm f MaAliu al-AnAm, who permitted the use of prohibited substances in cases of necessity.
However, the MUI stressed that the Indonesian government bore the responsibility of producing halal alternatives in subsequent years.
This 2009 fatwa also signaled MUIAos political alignment with government policy, which mandated meningitis vaccination for uajj and umrah pilgrims in compliance with Saudi 80 The timing of the fatwaAiissued just one month after a formal meeting between the Minister of Health and the MUI leaders in June 2009Aiunderscores this coordination.
Later, when pharmaceutical companies claimed to have developed halal meningitis vaccines free from porcine derivatives,82 the MUI responded by issuing a new fatwa in 2010 AuFatwa of the National IjtimaAo of the MUI Fatwa Commission on Vasectomy,Ay 2012.
See: Rasyid et al.
AuScience and Its Role in Changes in Islamic Legal Thought,Ay 125Ae29.
Ade Dedi Rohayana.
AuThe Mutualism Interactions in the Changes of Social and Islamic Law,Ay HIKMATUNA: Journal for Integrative Islamic Studies 8, no.
: 21Ae4.
Ali Sodiqin.
AuScience-Based Ijtihad: Religious and Scientific Dialectic on Fatwas Regarding Congregational Worships Amid the Covid-19 Pandemic,Ay Ijtihad: Jurnal Wacana Hukum Islam dan Kemanusiaan 21, no.
: 79Ae98.
Ade Nur Rohim.
AuDharurah and the Realization of Maqashid Sharia: Analysis of the Implementation of Islamic Legal Maxims on Emergency,Ay Nurani: Jurnal Kajian SyariAoah dan Masyarakat 22, no.
: 64Ae5.
AuFatwa of the MUI Fatwa Commission No.
5 of 2009 on the Use of Meningitis Vaccines for Hajj and Umrah Pilgrims.
Ay Kompas.
AuMenkes:
Vaksin Meningitis Wewenang MUI,Ay June https://nasional.
com/read/2009/06/17/16004473/KesehatanMedisDrugs Vitamin & Mineral.
NU Online.
AuMUI Bersidang lagi Bahas Vaksin Meningitis,Ay June 17, 2009, https://nu.
id/warta/muibersidang-lagi-bahas-vaksin-meningitis-xGRl8.
Kemenkes.
AuMenkes Luncurkan Vaksin Meningitis Halal Secara Nasional,Ay September 16, 2010, https://kemkes.
id/id/menkes-luncurkan-vaksin-meningitis-halal-secara-nasional.
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prohibiting the use of non-halal vaccines.
83 With halal options now available, the legal rationale .
for the earlier permissibility no longer applies.
This shift illustrates how scientific progress directly influenced Islamic legal interpretation.
It also demonstrates the flexibility of the MUIAos fatwa-making process in accommodating evolving circumstances, reflecting the dynamic interplay among religion, science, and politics.
Fatwas on the Determination of Lunar Months The MUIAos fatwas on the determination of lunar months illustrate the complex interplay of religion, science, and politics, while also reflecting IndonesiaAos religious life.
85 The 1980 fatwa recognized two legal frameworks concerning the concept of mala.
86 First, for the months of RamasAn and ShawwAl, the MUI adopted a global mala, consistent with the views of MAlik, anaf, and anbal jurists, as well as contemporary ulamA such as Wahbah alZuuayl, to promote global Islamic unity in fasting and Eid celebrations.
Second, for Dhu alijjah, the MUI applied a national mala .
ilAyat al-uuk.
, drawing on the opinion of anaf jurists, such as Muuammad Amn al-Shahr, as presented in Radd al-MuutAr, who analogized the determination of Dhu al-ijjah with locally defined prayer times.
87 This dual approach aimed to strike a balance between global Islamic solidarity and national cohesion.
In 2010, the MUI refined its position through two additional fatwas, introducing four key principles: .
the beginning of lunar months must be determined by both ruyah and uisAb under government supervision through the sidang isbat .
losed meeting to confirm the beginning and end of RamasA.
Muslims are obliged to obey the outcomes of the sidang .
the Minister of Religious Affairs must consult the MUI and other Islamic organizations before finalizing decisions.
moon sighting testimonies from neighboring regions may be used as supporting evidence.
88 These changes effectively narrowed the scope of mala from a global to a regional context while reinforcing state authority in determining the Islamic calendar.
89 The fatwas combined scriptural reasoning with scientific methods and emphasized obedience to political leadership, citing Srat alNisA: 59, uadth on obedience to rulers, and al-qawAid al-fiqh that prioritize communal unity AuFatwa of the MUI Fatwa Commission No.
6 of 2010 on the Use of Meningitis Vaccines for Hajj and Umrah Pilgrims.
Ay See: Sodiqin.
AuReligion and Science,Ay 1Ae20.
Hakim et al.
AuBetween Exclusivity and Inclusivity of Institutions,Ay 230Ae44.
Nailur Rahmi et al.
AuContestation of the Determination of AoIdul Adha and Its Implementation According to Muhammadiyah and Nahdatul AoUlama,Ay Nurani: Jurnal Kajian SyariAoah dan Masyarakat 25, no.
262Ae79.
AuFatwa of the MUI Fatwa Commission at the MUI National Congress on the Determination of the Beginning of Ramadan.
Shawwal (Eid al-Fit.
, and Dhu al-Hijjah (Eid al-Adh.
Ay Muuammad Amn al-Shahr Ibn AoAbidn.
Radd al-MuutAr AoalA al-Durr al-MukhtAr Sharu Tanwr al-AbAr (DAr AoAlam al-Kutub, 2.
, 364.
AuFatwa of the MUI Fatwa Commission No.
2 of 2004 on the Determination of the Beginning of Ramadan.
Shawwal, and Dhu al-Hijjah.
Ay See: Thomas Djamaluddin.
Astronomi Memberi Solusi Penyatuan Ummat (Lembaga Penerbangan dan Antariksa Nasional, 2.
, 26Ae8.
Ahmad Wahidi et al.
AuImplementation of the Mabims Criteria in Determining the Beginning of Islamic Month in Indonesia and Brunei Darussalam,Ay Proceedings of the International Conference on Engineering.
Technology and Social Science (ICONETOS 2.
Atlantis Press, 2021, 97.
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over juristic disagreement.
90 This development reflects the MUIAos effort to reconcile religious texts, scientific knowledge, and socio-political imperatives, thereby strengthening the Indonesian stateAos legitimacy as the final arbiter in religious calendrical disputes.
Fatwas on the Direction of the Qibla The evolution of MUIAos fatwas regarding the qibla direction illustrates the gradual integration of scientific reasoning into the process of religious decision-making.
In 2010, the MUI initially ruled that Indonesian Muslims need only face the direction of the Kabah rather than the precise structure .
yn al-Kaba.
92 This decision was based on three arguments: .
Srah al-Baqarah: 149, where the term AusharahAy was interpreted as Autoward the Kabah,Ay supported by al-QurubAos commentary indicating that most ulamA agreed on a general orientation for those far from Mecca.
qiyAs with the uadth reported by Ab Hurayrah stating Aubetween east and west is qibla,Ay applied to IndonesiaAos location east of Mecca.
harmonization of seemingly conflicting uadth,93 concluding that those near the Kabah must face it precisely, while those far away may orient toward its general direction.
This fatwa, however, drew criticism from astronomers and ulamA specializing in ilm al-falak, who argued that it lacked scientific consultation.
95 In response to this controversy, the MUI issued a second fatwa only five months later, clarifying that Indonesian Muslims should face northwest with varying azimuth angles depending on local geography.
This revision explicitly acknowledged astronomical calculations and positioned science as integral to determining the qibla direction.
96 Although the second fatwa did not formally abrogate the first, it effectively redefined the MUIAos stance by introducing precision grounded in scientific evidence.
97 The MUI framed the two fatwas as complementary.
yet, in practice, they reflect a substantive shiftAifrom a general orientation to geographically nuanced, azimuthbased directions.
The qibla fatwa controversy exemplifies the MUIAos effort to mediate public debates by striking a balance between textual legitimacy and modern scientific authority, thereby highlighting the evolving dialectic between religion and science in contemporary Islamic legal reasoning.
AuFatwa of the MUI Fatwa Commission No.
2 of 2004 on the Determination of the Beginning of Ramadan.
Shawwal, and Dhu al-Hijjah.
Ay Susiknan Azhar.
Kalender Islam.
Ke Arah Integrasi Muhammadiyah-NU (Museum Astronomi Islam, 2.
, 179Ae Ab AoAbdillAh Muuammad ibn Aumad ibn Ab Bakr al-Qurub.
Al-JAmiAo li al-AukAm al-QurAoAn wa al-Mubayyin limA Tasammanahu min al-Sunnah wa ayyi al-FurqAn (MuAoassasah al-RisAlah, 2.
, 43Ae4.
AuFatwa of the MUI Fatwa Commission No.
3 of 2010 on the Qibla Direction.
Ay This approach was emphasized by Mustafa Ali Yaqub, one of the principal proponents of the MUI fatwa on qibla orientation.
See: Mustafa Ali YaAoqub.
Kiblat: Antara Bangunan dan Arah KaAobah (Pustaka Darus Sunnah, 2.
, 49Ae55.
Annisa Mawarni and Dhiauddin Tanjung.
AuProblematics of Qibla Direction Determination in Sei Lepan Brandan District.
Langkat Regency (Analysis of MUI Fatwa No.
5 of 2010 on the Amendment of MUI Fatwa No.
3 of 2.
,Ay Journal of Law.
Politic and Humanities 4, no.
: 236.
AuFatwa of the MUI Fatwa Commission No.
5 of 2010 on the Orientation of the Qibla.
Ay Kompas.
AuMUI:
Tidak Ada Perubahan Arah Kiblat,Ay July https://nasional.
com/read/2010/07/16/13040936/Nasional.
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Negotiating Authority.
Knowledge, and Power in the Transformation of MUI Fatwas The evolution of MUIAos fatwas concerning ritual and public life demonstrates that Islamic legal thought in Indonesia is dynamic, adaptive, and continuously negotiating with social Fatwas should not be understood merely as products of normative ijtihAd but rather as outcomes of complex interactions involving social, political, and epistemological 98 Cases such as the determination of the lunar calendar, the revision of the qibla orientation, the permissibility of meningitis vaccines, and rulings on vasectomy illustrate that MUIAos fatwas do not emerge in a vacuum.
Instead, they function as responses to the demands of modernity, advancements in scientific knowledge, and state pressures.
Within this context, the MUI seeks to maintain its religious authority while also addressing the broader needs of However, this process of negotiation often generates tensions, as fatwas inevitably extend into the public sphere, where they intersect with political interests, health policy, and the legitimacy of science.
In IndonesiaAos socio-political landscape, the fatwas issued by the MUI serve a dual First, they provide authoritative religious guidance for the Muslim majority, shaping moral reference points for both ritual practices and daily life.
Second, they carry a political dimension, influencingAiand at times shapingAipublic policy.
100 It is particularly evident in the case of the meningitis vaccine fatwas.
The first fatwa .
permitted the use of nonhalal vaccines under the principle of necessity, given the absence of halal alternatives, aligning with Saudi ArabiaAos requirement that all pilgrims be vaccinated.
101 However, following the development of a halal vaccine, the MUI issued a second fatwa .
prohibiting non-halal vaccines and mandating the use of the halal version.
102 This shift illustrates that fatwas are not grounded solely in scriptural reasoning but are also shaped by global health politics and national policy.
103 Other words, fatwas operate as hybrid instruments that link religious authority with state imperatives and international societal demands.
Science, moreover, has been a crucial driver prompting the MUI to revise its fatwas.
Empirical evidence regarding the reversibility of vasectomy through recanalization Fathorrahman et al.
AuThe Role of Religious Fatwas in Indonesia: An Analysis of Self-Government and Biopolitics During the Pandemic,Ay PETITA: Jurnal Kajian Ilmu Hukum dan Syariah 9, no.
: 91.
99 See: Firdaus Yuni Dharta et al.
AuMUIAos Fatwa on Interfaith Greetings and Religious Tolerance: Can Indonesia Find a Middle Ground?,Ay Frontiers in Communication 10 (May 2.
: 5.
Yahya and Susilo.
AuConservative Muslims in IndonesiaAos Religious and Political Landscapes,Ay 2392293.
Ridho Ilahi et al.
AuFatwa Institutions in Handling Religious Blasphemy Crimes in Indonesia and Malaysia,Ay Al-Ahkam 34, no.
: 33Ae62.
Qodariah Barkah et al.
AuNegotiating Islamic Law and State Norms in Child Marriage Practices in Coastal Indonesia,Ay Antmind Review: Journal of Sharia and Legal Ethics 2, no.
: 43Ae55.
100 Ach.
Fatayillah Mursyidi.
AuMUI and Its Fatwa: The Articulation of Modern Authority in a Religious Democracy of Indonesia,Ay ENTITA: Jurnal Pendidikan Ilmu Pengetahuan Sosial dan Ilmu-Ilmu Sosial 2, no.
: 24Ae5.
101 AuFatwa of the MUI Fatwa Commission No.
5 of 2009 on the Use of Meningitis Vaccines for Hajj and Umrah Pilgrims.
Ay 102 AuFatwa of the MUI Fatwa Commission No.
6 of 2010 on the Use of Meningitis Vaccines for Hajj and Umrah Pilgrims.
Ay 103 See: Eva Achjani Zulfa et al.
AuRegulation and Law Enforcement on the Protection of Halal Products in Indonesia,Ay Cogent Social Sciences 9, no.
: 3.
Ahmad Asrof Fitri and Masykuri Abdillah.
AuFatwa Reformulation for Sustainable Development: Halal Certification of Medical Risk Products,Ay in Towards Resilient Societies: The Synergy of Religion.
Education.
Health.
Science, and Technology, 1st ed.
, ed.
Maila D.
Rahiem (CRC Press, 2.
, 167.
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procedures, for example, created an opportunity for ulamA to reconsider the absolute prohibition of vasectomy, which was previously classified as permanent sterilization.
The development of halal meningitis vaccines demonstrated that fatwas may change when new scientific knowledge provides Sharah-compliant alternatives.
In the case of qibla orientation, critiques from Muslim astronomers concerning the inaccuracy of a generic AuwestwardAy direction compelled the MUI to adopt azimuth calculations and modern astronomical The determination of the lunar calendar has likewise become a site of contestation between those prioritizing ruyah and those favoring uisAb, with significant implications for the designation of national religious holidays.
These examples underscore that science does not function merely as a supplementary consideration in fatwa-making but rather as a catalyst for the reinterpretation of Islamic law, even challenging the authority of classical texts.
The influence of science on fatwa revisions, however, cannot be separated from the internal dynamics of the MUI.
Differences in educational backgrounds and epistemological orientations among its ulamA generate a diversity of perspectives that shape collective ijtihAd.
105 The qibla controversy exemplifies this divergence.
Ali Mustafa YaAoqub, a uadth scholar educated in Saudi Arabia, maintained that facing AuwestAy sufficiently conformed to scriptural texts and classical consensus, thereby rendering modern astronomical instruments unnecessary and potentially confusing for the public.
In contrast.
Ghazalie Masroeri, an astronomer with a strategic role in the NU, emphasized the importance of scientific accuracy and advocated revising the earlier fatwa.
106 Internal debates reveal that fatwas are not merely external responses to social pressures but also the result of epistemological contestations within the MUI itself, shaped by educational trajectories, organizational affiliations, and scholarly orientations.
These findings suggest that the transformation of Islamic lawAiincluding the fatwas issued by the MUIAireflects a negotiation among authority, knowledge, and power.
Scientific knowledge is mobilized to confer new legitimacy upon fatwas, while political authority influences the degree to which such knowledge is accepted or contested.
108 A concrete example is found in the fatwas concerning the determination of the lunar calendar, which consistently serve as arenas of negotiation among state authorities .
otably the Ministry of Religious Affair.
, major Islamic organizations such as NU and Muhammadiyah, and experts in astronomy.
Therefore, fatwas should not be understood merely as normative ijtihAd but as social constructs shaped by power relations, societal needs, and the legitimacy of See: Rasyid et al.
AuScience and Its Role in Changes in Islamic Legal Thought,Ay 120Ae37.
Sodiqin.
AuScienceBased Ijtihad,Ay 79Ae98.
105 Ahmed Gad Makhlouf.
AuEvolution of Islamic Law in the 20th Century: The Conception of Collective IjtihAd in the Debate Between Muslim Scholars,Ay Oxford Journal of Law and Religion 9, no.
: 3Ae6.
106 Muhammad Rasyid.
AuStudi Relasi Agama dan Sains pada Fatwa-Fatwa Falakiyah Majelis Ulama Indonesia Tahun 1976-2010Ay (Dissertation: UIN Antasari Banjarmasin, 2.
, 264Ae5.
107 Muhammad Rasyid.
Monograf: Fatwa-Fatwa Falakiyah Majelis Ulama Indonesia (Metode Penetapan Fatwa.
Pengaruh Sosial Politik dan Pertimbangan Sain.
, ed.
Rizki Zakwandi (Dotplus Publisher, 2.
, 190Ae2.
108 See: Ainiyatul Latifah and Ade Solihat.
AuPower Relation and Knowledge: Linking Islamic Education to Socio-Political Reform in Saudi Arabia,Ay ATTARBIYAH: Journal of Islamic Culture and Education 9, no.
: 169Ae70.
Zuhrotul Maryam.
AuMichel FoucaultAos Power Relations Theory on al-MaududiAos Thought,Ay International Journal of Islamicate Social Studies 2, no.
: 56Ae7.
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109 This dynamic explains why the MUI often adopts compromise positionsAi retaining earlier fatwas while simultaneously issuing revised onesAito maintain broad societal acceptance without relinquishing its religious authority.
This study contributes to the scholarship on Islamic law in Indonesia by demonstrating that transformations in fatwas cannot be separated from the contestations among religion, science, and politics.
110 By emphasizing the interconnectedness of these dimensions, it argues that the MUIAos fatwas are the products of multi-actor negotiations, reflecting how Islamic law functions as a socially embedded system that is continuously redefined within the context of Indonesian Conclusion The transformations of the Indonesian Ulema CouncilAos (MUI) fatwas in the domains of ritual practice and science and technology reflect a dynamic dialectic among normative religious principles, scientific advancements, and the socio-political realities of contemporary Indonesia.
An analysis of fatwas concerning vasectomy, meningitis vaccination, qibla orientation, and the determination of the lunar calendar reveals diverse patterns of change:
from strict prohibitions to more flexible rulings, from outright revocation and revision of earlier fatwas to refinements that incorporate new dimensions of legal reasoning.
These transformations have been driven both by new scientific evidenceAisuch as the possibility of post-vasectomy recanalization, the emergence of halal-certified vaccines, and the application of modern astronomical methods in qibla determinationAiand by socio-political pressures, including the imperatives of public health, the need to preserve communal unity in celebrating Islamic holidays, and the competing demands of conservative and progressive Therefore, fatwas should not be understood merely as products of normative ijtihAd .
ndependent reasonin.
but as social constructions shaped through the negotiation of religious authority, scientific legitimacy, and political pressureAithereby reflecting the character of Islamic law in Indonesia as a living, adaptive, and continually evolving entity.
This study enriches the literature on contemporary Islamic law by demonstrating how the interplay among religion, science, and politics shapes the development of fatwas in Indonesia.
Theoretically, the findings underscore the importance of adopting a socio-legal approach in fatwa studies, as only through an interdisciplinary perspective can the dynamics of Islamic legal authority be fully understood.
Practically, this research provides a platform for reflection for the MUI and other religious institutions to become more transparent, participatory, and accommodating toward both scientific advancements and societal needs.
However, this study faces limitations, particularly due to restricted access to MUIAos internal ijtihAd deliberations, which necessitated reliance on finalized fatwa documents and secondary Future research should therefore include interviews with fatwa decision-makers, comparative analyses of the MUI and other fatwa institutions across the Muslim world, and Omer Awass.
AuFatwa.
Discursivity, and the Art of Ethical Embedding,Ay Journal of the American Academy of Religion 87, no.
: 16Ae7.
110 Sodiqin.
AuReligion and Science,Ay 1Ae20.
111 See: Koko Komaruddin et al.
AuPublic Understanding of the Implementation of Islamic Law in the Context of Modern Life in Indonesia,Ay Sanskara Hukum dan HAM 2, no.
: 153Ae60.
Hakim et al.
AuBetween Exclusivity and Inclusivity of Institutions,Ay 230Ae44.
Journal of Islamic Law.
Vol.
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2, 2025.
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investigations into the reception or resistance of Muslim communities toward newly issued Such studies could deepen our understanding of fatwas not only as elite formulations but also as practices that are implemented, negotiated, and sometimes contested within the socio-religious life of Indonesian Muslims.
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