El-Mashlahah Volume 15 No.
June 2025 ISSN: E-ISSN: 2622-8645.
P-ISSN: 2089-1970
DOI: 10.
23971/el-mashlahah.
Are Fatwas Visible on New Media? Dissemination of the Fatwas of the Indonesian Ulama Council on Instagram Mualimin*.
Mustafa ynztuny.
Aytekin Iman.
Ari Yunaldi.
Sri Sudono Saliro.
Anton Widodo.
Nana Abdul Aziz Sakarya yuniversitesi.
Tyrkiye Sakarya yuniversitesi.
Tyrkiye Sakarya yuniversitesi.
Tyrkiye Institut Agama Islam Negeri Pontianak.
Indonesia Universitas Tanjungpura.
Indonesia Universitas Islam Negeri Jurai Siwo Lampung.
Indonesia Universitas Brawijaya.
Indonesia *mualimin.
mualimin@ogr.
Received: 28-01-2024.
Accepted: 15-05-2025.
Published: 12-06-2025.
ABSTRACT
The emergence of new media has a considerable impact on religion, including religious authoritiesAo dissemination of religious information and fatwas.
This article explored on how exposure to new media affects the dissemination of religious information.
Specifically, this article aimed to analyze the dissemination of the Indonesian Ulama Council (MUI) fatwa on Instagram.
The article is a normative legal study of contemporary Islamic laws.
Data has been collected by observing posts by the Indonesian Ulama Council (MUI) on Instagram from 2017 to 2023.
The data was analyzed using content analysis methods with a socio-legal approach.
This approach highlighted how fatwas work as legal norms disseminated, accepted, and interpreted by society on social media.
This study found that from 2017 to 2023, there were 1093 content posted on the official Instagram account of the Indonesian Ulama Council (MUI).
However, of all the content, 6% .
were related to fatwa.
This study also found that the posted of fatwa content tends to be response-based rather than indeed programmed in a conceptualized and patterned way to build Islamic law literacy in the community.
Based on these findings, it concluded that Instagram has yet to be used as a tool to build public fatwa literacy and a medium for disseminating Islamic law issued by the Indonesian Ulama Council has.
The findings have significance as an academic reference for the Indonesian Ulama Council (MUI) and religious authority institutions in Indonesia in designing religious fatwa dissemination policies in response to the exposure of new media.
Keywords: Indonesian Ulama Council (MUI).
Fatwa.
New Media.
Instagram.
ABSTRAK
Kehadiran media baru memberikan dampak yang cukup besar terhadap agama termasuk dalam diseminasi informasi dan fatwa keagamaan oleh otoritas agama.
Artikel ini https://e-journal.
iain-palangkaraya.
id/index.
php/maslahah/index El-Mashlahah Volume 15 No.
June 2025 ditujukan untuk melihat bagaimana terpaan media baru tersebut terhadap penyebaran informasi keagamaan.
Secara spesifik artikel ini bertujuan untuk menganalisis diseminasi fatwa Majelis Ulama Indonesia (MUI) di instagram.
Artikel ini merupakan studi hukum normatif terkait hukum Islam kontemporer.
Data dikumpulkan dengan melakukan observasi postingan Majelis Ulama Indonesia (MUI) di instagram sejak tahun 2017 Data dianalisis menggunakan metode konten analisis dengan pendekatan sosiologi hukum.
Pendekatan tersebut menyoroti bagaimana fatwa berfungsi sebagai norma hukum yang disebarluaskan, diterima, dan diinterpretasi oleh publik di media Kajian ini menemukan bahwa pada rentang waktu tahun 2017 hingga 2023 ada 1093 konten yang diposting di akun instagram resmi Majelis Ulama Indonesia (MUI)) namun dari semua konten tersebut hanya 9,6 % .
yang terkait dengan Kajian ini juga menemukan bahwa konten fatwa yang diposting cenderung bersifat responsif ketimbang benar-benar diprogramkan secara terkonsep dan terpola untuk membangun literasi hukum Islam kepada masyarakat.
Berdasarkan temuan tersebut maka dapat disimpulkan bahwa instagram belum benar-benar digunakan sebagai saluran membangun literasi fatwa publik dan medium diseminasi hukum Islam yang telah difatwakan oleh Majelis Ulama Indonesia.
Temuan dalam kajian ini memiliki signifikansi sebagai sumber akademik Majelis Ulama Indonesia (MUI) dan institusi otoritas keagamaan di Indonesia dalam merancang kebijakan diseminasi fatwa keagamaan dalam merespon terpaan media baru.
Kata Kunci: Majelis Ulama Indonesia (MUI).
Fatwa.
Media Baru.
Instagram.
Introduction As Indonesia's most prominent religious authority, the Indonesian Ulama Council .
ereinafter MUI) has issued numerous religious fatwas related to religious rituals, social, political, and environmental issues.
However, the exposure of new media has caused MUI to no longer be the only source of fatwa, referred to Muslims in Indonesia.
Before the new media era.
MUI's fatwa was highly dominating as it was the only accessible source of religious authority.
However, the presence of new media allows everyone to access religious knowledge from any source easily.
1 Moreover, exposure to new media provides an opportunity for every Muslim to become a consumer of religious knowledge and, at the same time, a producer of religious information.
In line with Hepp and Krots' findings on shifts in people's behavior due to new media.
Muslims' behavior in seeking and accessing religious knowledge has also shifted.
2 In other words, exposure to new media Ekatul Hilwatis Sakinah and Syahidil Mubarik Mh.
AuThe Spread of Salafi Ideology in Digital Media: Exploring Al-QurAoan Interpretation in Rumaysho.
Com,Ay NALAR: Jurnal Peradaban Dan Pemikiran Islam .
178Ae208, https://e-journal.
id/index.
php/nalar/article/view/9114.
Andreas Hepp and Friedrich Krotz.
AuMediatized Worlds -Au Understanding Everyday Mediatization,Ay Mediatized Worlds (Palgrave Macmillan, https://doi.
org/10.
1057/9781137300355.
https://e-journal.
iain-palangkaraya.
id/index.
php/maslahah/index El-Mashlahah Volume 15 No.
June 2025 has led to democratizing access to religious knowledge.
In Bruinessen's view, this condition has implications for the democratization of fatwas and religious views.
The exposure of new media to fatwas and religious authority requires MUI to adapt it in disseminating fatwas.
Therefore, the Vice President of the Republic of Indonesia for the 2019-2024 period.
Ma'ruf Amin, stated that the digitization of fatwas is needed to make easy access for Muslims to access Islamic law and peaceful Islamic 4 In this context, the digitization of fatwas can be an effort to minimize the mistakes of Muslims in understanding religious doctrine, as Ertit worried.
5 Based on the background, this study aims to explore the dissemination of fatwa conducted by MUI in new media, especially Instagram.
Two aspects become the focus of this study: the types and the pattern of fatwa dissemination on the official Instagram account of the Indonesian Ulama Council (MUI).
Studies related to the fatwa of the Indonesian Ulama Council (MUI) have been conducted with various study perspectives.
There are eight topics of previous studies related to the fatwa of the Indonesian Ulema Council (MUI).
First, studies related to the methodology and process of making fatwas.
6 Second, studies related to Maqashid Sharia Martin.
Van Bruinessen.
AuThe Production of Islamic Knowledge in Western Europe: Discipline.
Authority.
And Personal Quest,Ay in Producing Islamic Knowledge: Transmission And Dissemination In Western Europe (London: Roudledge, 2.
, 1Ae27.
Wakil Presiden Republik Indonesia.
AuPermudah Akses Informasi Tentang Hukum Islam.
Wapres Dukung Sistem Digitalisasi Fatwa - Wakil Presiden Republik Indonesia,Ay n.
https://w.
id/permudah-akses-informasi-tentang-hukum-islam-wapres-dukung-sistemdigitalisasi-fatwa/.
Faruk Karaarslan.
AuEndieli Muhafazakarlar yNa: Dinden Uzaklaan Tyrkiye,Ay nsan &amp.
Toplum Dergisi (The Journal of Human &amp.
Societ.
5, no.
9 (June 2.
: 151Ae155, https://doi.
org/10.
12658/human.
N Hosen.
AuBehind the Scenes: Fatwas of Majelis Ulama Indonesia .
,Ay Journal of Islamic Studies 15, no.
2 (May 2.
: 147Ae179, https://doi.
org/10.
1093/jis/15.
Iiz Izmuddin.
AuFatwa Methodology of National Sharia Board of Indonesian Ulama Council in Islamic Economics,Ay MIQOT:
Jurnal Ilmu-Ilmu Keislaman 42, no.
1 (August 2.
: 43, https://doi.
org/10.
30821/miqot.
Muhammad Sholihin and Fuad Zein.
AuMaslahah Reasoning behind Fatwa of the Indonesian Ulema Council:
Between IjtihadAos Method and Pragmatism,Ay Ijtihad 36, no.
: 1Ae10, https://journals.
org/index.
php/ijtihad/article/viewFile/36/18.
Heri Fadli Wahyudi and Fajar Fajar.
AuMetode Ijtihad Komisi Fatwa Majelis Ulama Indonesia Dan Aplikasinya Dalam Fatwa,Ay Cakrawala:
Jurnal Studi Islam (December 120Ae133, https://doi.
org/10.
31603/cakrawala.
https://e-journal.
iain-palangkaraya.
id/index.
php/maslahah/index El-Mashlahah Volume 15 No.
June 2025 in MUI fatwa.
7 Third, studies related to the substance aspect of MUI fatwa.
8 Fourth, studies related to the controversy of fatwas issued by the Indonesian Ulama Council (MUI).
9 Fifth, studies related to the political economy of fatwa.
10 Sixth, studies related to various social religious practices of the community based on MUI's fatwa.
11 Seventh.
Hasan Matsum.
AuFatwas of the Indonesian Ulama Council (MUI) on National Strategic Issues 2006-2018 in the Perspective of Maqashid Al-Syariah,Ay Al-Ulum 23, no.
1 (June 2.
: 153Ae174, https://doi.
org/10.
30603/au.
Zakaria Syafei.
AuTracing Maqasid Al-Shariah in The Fatwas of Indonesian Council of Ulama (MUI),Ay Journal of Indonesian Islam 11, no.
1 (July 2.
: 99, https://doi.
org/10.
15642/jiis.
J M Muslimin.
Rizky Fauzi Iskandar, and Yulia Fatma.
AuIslam and Medicine: A Study on The Fatwa of Indonesian Ulama Council on Vaccines,Ay Al-Istinbath : Jurnal Hukum Islam 6, no.
1 (May 2.
85, https://doi.
org/10.
29240/jhi.
Pofrizal Pofrizal.
Akhmad Muslih, and Ardilafiza Ardilafiza.
AuJudicial Analysis on The Position of Legal Opinion (Fatw.
of Indonesian Council of UlamaAo (MUI) in Statutory Regulation System of Indonesia,Ay Bengkoelen Justice : Jurnal Ilmu Hukum 11, no.
2 (December 2.
: 180Ae190, https://doi.
org/10.
33369/j_bengkoelenjust.
Muhammad Shuhufi et al.
AuIslamic Law and Social Media: Analyzing the Fatwa of Indonesian Ulama Council Regarding Interaction on Digital Platforms,Ay Samarah 6, no.
: 823Ae43, https://doi.
org/10.
22373/sjhk.
Syahril Siddik.
AuChallenging the Scared: The Fatwa of the Indonesia Ulama Council on the Recitation on Translation During Prayer,Ay Afkaruna .
1Ae16, https://doi.
org/10.
18196/aiijis.
R Cecep Lukman Yasin.
AuThe Fatwa of The Council of Indonesian Ulama on Inter-Rreligious Marriage,Ay De Jure: Jurnal Hukum Dan SyarAoiah 1, no.
1 (June 2.
, https://doi.
org/10.
18860/j-fsh.
MunAoim Sirry.
AuFatwas and Their Controversy: The Case of the Council of Indonesian Ulama (MUI),Ay Journal of Southeast Asian Studies 44, no.
1 (December 2.
: 100Ae117, https://doi.
org/10.
1017/s0022463412000641.
Mohammad Syifa Amin Widigdo and Homaidi Hamid.
AuThe Power of FatwA in Indonesia: An Analysis of MUIAos Controversial FatwAs,Ay Afkaruna 14, no.
https://doi.
org/10.
18196/aiijis.
Ahmad Muhtadi Anshor.
AuThe Ulama and The State Politics During Pandemic: A Study on the Covid-19 Related Fatwa of the Council of Indonesian Ulama,Ay Dialogia 21, no.
2 (August 2.
: 239Ae264, https://doi.
org/10.
21154/dialogia.
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, no.
1 (November 2.
: 21Ae35, https://doi.
org/10.
1017/trn.
Tim Lindsey.
AuMonopolising Islam: The Indonesian Ulama Council and State Regulation of the AoIslamic Economy,AoAy Bulletin of Indonesian Economic Studies 48, no.
2 (August 2.
: 253Ae274, https://doi.
org/10.
1080/00074918.
Yuli Andriansyah.
AuAnalysis of Fatwas by the National Sharia Board-Indonesian Council of Ulama on the Stock Market,Ay Millah: Journal of Religious Studies 22, no.
: 525Ae552, https://doi.
org/10.
20885/millah.
P Gillespie.
AuCurrent Issues in Indonesian Islam:
Analysing the 2005 Council of Indonesian Ulama Fatwa No.
7 Opposing Pluralism.
Liberalism and Secularism,Ay Journal of Islamic Studies 18, no.
2 (February 2.
: 202Ae240, https://doi.
org/10.
1093/jis/etm001.
Riyanta et al.
AuThe Dynamic of Worship and Responses of Nahdlatul Ulama Members in Bantul.
Yogyakarta.
Toward the Indonesian Council of UlamaAos Fatwa on the Worship During the Covid-19 Pandemic,Ay AL-IHKAM: Jurnal Hukum &amp.
Pranata Sosial 17, no.
1 (June 2.
136Ae164, https://doi.
org/10.
19105/al-lhkam.
https://e-journal.
iain-palangkaraya.
id/index.
php/maslahah/index El-Mashlahah Volume 15 No.
June 2025 studies related to the implications and contributions of MUI fatwas in people's lives.
Eighth, the study related to the urgency of the MUI fatwa.
The previous studies have provided much information related to the fatwa of the Indonesian Ulama Council and its existence in the dynamics of Muslim life, especially in Indonesia.
However, tracing the previous studies has not found any study related to the mainstreaming of MUI fatwa through dissemination in new media.
In other words, there is a gap in the study that specifically analyses the practice of fatwa dissemination by MUI in its official Instagram account.
Therefore, this study aims to fill the gap where the findings are used as an academic reference for the Indonesian Ulama Council (MUI) and religious authority institutions in Indonesia in designing religious fatwa dissemination policies in response to new media exposure.
Method This article is a normative legal study of contemporary Islamic laws.
Data was obtained from the official Instagram account of the Indonesian Ulama Council (MUI).
The account can be accessed at https://w.
com/muipusat.
Data has been collected by observing all posts by the Indonesian Ulama Council (MUI) on Instagram from October 2017 to December 2023.
The data collected posts related to MUIAos fatwa on the account.
The fatwas posted on the official account of the Indonesian Ulama Council were then thematically classified based on fatwa categories and the pattern of fatwa posts.
The data was analyzed using content analysis methods with a socio-legal This approach highlights how fatwas work as legal norms disseminated.
La Jamaa.
AuFatwas of the Indonesian Council of Ulama and Its Contributions to the Development of Contemporary Islamic Law in Indonesia,Ay Indonesian Journal of Islam and Muslim Societies 8, no.
(July 2.
: 29, https://doi.
org/10.
18326/ijims.
Abdurrohman Kasdi.
AuContribution of National Sharia Council Fatwa of Indonesian Council of Ulama (DSN-MUI) in The Islamic Economic Development in Indonesia,Ay IQTISHADIA 11, no.
1 (July 2.
: 47, https://doi.
org/10.
21043/iqtishadia.
Muhammad Asrul Maulana and Fahmiyah Tsaqofah Islamiy.
AuPengaruh Fatwa Majelis Ulam Indonesia Nomor 44 Tahun 2020 Terhadap Pembuatan Produk Politik,Ay Politea : Jurnal Politik Islam 6, no.
(November 2.
: 142Ae158, https://doi.
org/10.
20414/politea.
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.
2 (December 2.
: 307Ae316, https://doi.
org/10.
24090/mnh.
Aidil Novia.
AuKontribusi Fiqh Legal Maxim Dalam Fatwa-Fatwa Ekonomi Syariah Dewan Syariah Nasional Majelis Ulama Indonesia (DSN-MUI),Ay TSAQAFAH 12, no.
1 (May 2.
: 79, https://doi.
org/10.
21111/tsaqafah.
Elsy Renie.
AuThe Urgency of Fatwa in The Law of Sharia Economics in Indonesia,Ay JURIS (Jurnal Ilmiah Syaria.
20, no.
2 (December 2.
: 201, https://doi.
org/10.
31958/juris.
https://e-journal.
iain-palangkaraya.
id/index.
php/maslahah/index El-Mashlahah Volume 15 No.
June 2025 accepted, and interpreted by society on social media.
Then, the data analysis was conducted through data display, reduction, and conclusion.
Figure 1.
Data Analysis Process Findings and Discussion From Ritual to Social: Mediatising Fatwa in Instagram Posts Instagram is one of the media pillars owned by the Indonesian Ulama Council (MUI) in interacting with the public digitally.
15 The MUIAos Instagram account created on 14 October 2017 and the first post was the official logo of MUI.
To December 2023, there have been 1093 posts on the official MUI Instagram account with 81.
4 thousand It shows that MUI is not only active in offline reality but also active in online reality for sharing various religious information with the public.
Of 1093 posts found, only 105 posts related to the fatwa issued by the Indonesian Ulama Council.
Specifically, the number of MUI fatwa posts each year is presented in the following chart:
Matthew B.
Miles.
Michael Huberman, and Johnny Saldana.
Qualitative Data Analysis: A Methods Sourcebook (SAGE Publications, 2.
Majelis Ulama Indonesia.
AuKetua Komisi Infokom MUI Resmikan Launching Website MUI.
OR.
ID Reborn,Ay n.
, https://w.
id/baca/berita/ketua-komisi-infokom-mui-resmikanlaunching-website-muiorid-reborn.
https://e-journal.
iain-palangkaraya.
id/index.
php/maslahah/index El-Mashlahah Volume 15 No.
June 2025 Chart 1.
Number of fatwa posts every year on MUIAos Instagram The graph shows the uneven number of fatwa disseminations on the official Instagram account of the Indonesian Ulama Council every year.
In 2019, there were no fatwa-related posts made.
In 2020 and 2021, there was an increase in the number of posts where posts -in those two years- were dominated by fatwas related to the Covid-19 The findings show that the Indonesian Ulama Council (MUI) provide peace to Muslims facing various life problems, which is in the context at Covid-19 pandemic.
this context.
MUIAos fatwa has the urgency to respond to the needs of the people related to certain Islamic legal certainty during an emergency, such as Covid-19.
16 In responding to this emergency condition, it considers aspects of religious teachings, science, and public Fatwas of the Indonesian Ulama Council (MUI) on Instagram can be found in various forms of content such as photos, infographics, videos, and live streaming.
Fatwas that obtain high attention from the public are usually posted several times with different content but the same substance.
It aims to show the importance of obeying the fatwa.
For example, during the Covid-19 pandemic.
Muslims experienced anxiety and confusion about worship, especially those carried out together.
On the other hand, worship is an obligation as a Muslim, but there is a concern that if worship is still carried out together.
Muhammad Maulana Hamzah.
AuPeran Dan Penaruh Fatwa MUI Dalam Arus Transformasi Sosial Budaya Di Indonesia,Ay Millah: Journal of Religious Studies.
February 2018, 127Ae154, https://doi.
org/10.
20885/millah.
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, https://jurnal.
uin-antasari.
id/index.
php/syariah/article/view/11361.
Maulana and Tsaqofah Islamiy.
AuPengaruh Fatwa Majelis Ulam Indonesia Nomor 44 Tahun 2020 Terhadap Pembuatan Produk Politik.
Ay https://e-journal.
iain-palangkaraya.
id/index.
php/maslahah/index El-Mashlahah Volume 15 No.
June 2025 it will potentially be exposed to Covid-19.
18 In this condition, there are even differences in attitudes in the community between those who choose to continue to worship together and prefer to worship individually.
19 Responding to this problem, the Indonesian Ulama Council issued fatwa number 14 of 2020 concerning the implementation of worship in a situation of the Covid-19 outbreak.
This fatwa was posted four times in a row but with different content.
Figure 2.
Post of fatwa number 14 of 2020 The Indonesian Ulama Council (MUI) posts on Instagram are not only related to fatwas of religious rituals, but also other aspects of life, such as the environment and Overall, 33 fatwas are specifically posted on the official Instagram account of Zylfynaz ynzer.
Meyreme Aksoy, and Gylcan Bahcecioglu Turan.
AuThe Relationship Between Death Anxiety and Religious Coping Styles in Patients Diagnosed With COVID-19: A Sample in the East of Turkey,Ay OMEGA - Journal of Death and Dying 87, no.
1 (December 2.
: 299Ae311, https://doi.
org/10.
1177/00302228211065256.
Orhan Koyak.
AuHow Does Religious Commitment Affect Satisfaction with Life during the COVID-19 Pandemic? Examining Depression.
Anxiety, and Stress as Mediators,Ay Religions 12, no.
9 (August 2.
: 701, https://doi.
org/10.
3390/rel12090701.
Dadang Darmawan et al.
AuSikap Keberagamaan Masyarakat Menghadapi Wabah COVID-19,Ay Religious: Jurnal Studi Agama-Agama Dan Lintas Budaya (May 115Ae124, https://doi.
org/10.
15575/rjsalb.
Sudirman Sudirman.
Edi Gunawan, and Muh Rusdi Rasyid.
AuCovid-19 Dan Ibadah (Resistensi Perubahan Hukum Islam Dalam Mempertahankan Rutinitas Ibada.
,Ay Aqlam: Journal of Islam and Plurality 6, no.
1 (June 2.
, https://doi.
org/10.
30984/ajip.
Ahmad Saeful.
AuMenelaah Kembali Fatwa MUI Tentang Penyelenggaraan Ibadah Dalam Situasi Terjadi Wabah Covid-19,Ay SYARAoIE .
156Ae71, https://download.
id/article.
php?article=2349027&val=22647&title=Menelaah Kembali Fatwa MUI Tentang Penyelenggaraan Ibadah Dalam Situasi Terjadi Wabah Covid-19.
https://e-journal.
iain-palangkaraya.
id/index.
php/maslahah/index El-Mashlahah Volume 15 No.
June 2025 the Indonesian Ulama Council (MUI), which is classified into four categories.
The classification of these fatwas is presented in the table 1:
Fatwa Category Religious Worship and Rituals Fatwa Number 4 of 2005 10 of 2008 5 of 2010 20 of 2017 33 of 2011 Prohibition of interfaith marriages Unregistered marriages Qibla direction The law on JumAoah prayers for people who are outside the area for a certain time Ruling on looking at the mushaf during prayer Organizing worship in a situation of COVID-19 Guidelines for the efficacy of prayer for health workers who wear personal protective equipment (PPE) when caring for and handling Covid-19 patients Guidelines for managing the bodies of Muslims infected with Covid-19 Guide to the benefits of takbir and Eid prayers during Covid 19 Eid al-Adha prayers and sacrificial animal slaughter during the Covid-19 outbreak Guide to Organizing Worship in the Months of Ramadan and Shawwal 1442 H Laws and guidelines for carrying out sacrificial services during an outbreak of foot and mouth disease Law on Covid-19 vaccination while fasting Pornography and pornographic action Standardization of halal fatwas Terrorism Halal slaughter certification standards Donate Breast Milk (ASI) Punishment for producers, dealers, and drug abusers Lesbian.
Gay.
Sodomy, and Obscenity Guidelines for practicing charity on social media Legal support for the Palestinian cause Conservation of rare animals Waste Management to Prevent Environmental Damage Forest and land burning law and its control Medicine and treatment COVID-19 Vaccine Products from Sinovac and PT Bio Farma Legal Use of Astrazeneca Covid-19 Vaccine Products Covid-19 vaccine product from PT.
Biotics Pharmaceiticals Indonesia Law on food and drink coloring from Cochineal insects 10 of 2018 Food and drinks containing alcohol / ethanol 49 of 2019 14 of 2020 17 of 2020 18 of 2020 28 of 2020 36 of 2020 24 of 2021 32 of 2022 13 of 2021 Social and Politic 287 of 2001 4 of 2003 3 of 2004 12 of 2009 28 of 2013 53 of 2014 57 of 2014 24 of 2017 83 of 2023 Health and 4 of 2014 Environments 41 of 2014 30 of 2016 30 of 2020 2 of 2021 14 of 2021 8 of 2022 Food and life Fatwa Title https://e-journal.
iain-palangkaraya.
id/index.
php/maslahah/index El-Mashlahah Volume 15 No.
June 2025 37 of 2019 Preservation and distribution of sacrificial meat in processed form 23 of 2013 Standards for halal cosmetic products and their use Table 1.
Classification of fatwas posted on the official MUIAos Instagram account The data shows that the Indonesian Ulama Council (MUI) on Instagram are not only posted fatwa about religious rituals, but also related to political and social humanitarian issues.
Moreover, fatwa posts related to rituals and worship are less on number than fatwa related to social, political, and humanitarian issues.
The data represents the fatwa paradigm in the Indonesian Ulama Council (MUI), which is a balance between ritual and social needs as a human being.
Within this context, the Indonesian Ulama Council (MUI) is in the midst of a very dynamic society.
Moreover.
Indonesian society is highly heterogeneous, thus it is possible to rise a various social humanity problems that are not specifically referenced in the Qur'an and Hadith.
21 Therefore, it is reasonable if many fatwas issued by MUI are responses to the reality of life faced by Muslims, especially in Indonesia, such as democracy22 and inter-religious harmony.
Bringing Fatwas Online: The Fatwa Post as a Response to the Current SocioReligious Dynamics Fatwa is an Islamic law product that in its drafting considers various aspects, including the linguistic aspects of converting the fatwa in the text.
24 According to Kaptain, the language of fatwas is often formal and formulated with careful vocabulary.
25 The official text of a fatwa is often difficult for the general public to understand.
Moreover, in a fatwa text, there may be many specialised terms that are not found in everyday Matsum.
AuFatwas of the Indonesian Ulama Council (MUI) on National Strategic Issues 2006-2018 in the Perspective of Maqashid Al-SyariahAy.
Izmuddin.
AuFatwa Methodology of National Sharia Board of Indonesian Ulama Council in Islamic EconomicsAy.
Rasiam Rasiam et al.
AuIntegration of New Media and Prophetic Communiacation Enhanced for Zakah.
InfAq, adaqah, and Waqf Fundraising: A Case Study of Baitulmaal Munzalan Indonesia,Ay JIL: Journal of Islamic Law 4, no.
1 (February 2.
: 28Ae46, https://doi.
org/10.
24260/jil.
Hasyim.
AuFatwas and Democracy: Majelis Ulama Indonesia (MUI.
Indonesian Ulema Counci.
and Rising Conservatism in Indonesian IslamAy.
Nur Najmi Anggraeni et al.
AuUlama in IndonesiaAos Political Contestation: The Indonesian Ulama CouncilAos Election Posts on Instagram,Ay NALAR: Jurnal Peradaban Dan Pemikiran Islam 8, no.
1 (June 2.
: 116Ae140, https://doi.
org/10.
23971/njppi.
Agus Fatuh Widoyo et al.
AuModeration of Religion in the Fatwa of Majelis Ulama Indonesia about the Ethics of DaAowah in the Digital Age,Ay Jurnal Ilmu Dakwah 43, no.
1 (July 2.
: 107Ae119, https://doi.
org/10.
21580/jid.
Irma Suryani et al.
AuIntegration of Islamic Law in Regional Development in Indonesia,Ay Juris:
Jurnal Ilmiah Syariah 22, no.
: 1Ae11, https://doi.
org/10.
31958/juris.
Nico J G Kaptein.
AuThe Voice of the `UlamyAo: Fatwas and Religious Authority in Indonesia,Ay Archives de Sciences Sociales Des Religions 125 .
: 115Ae130, https://doi.
org/10.
4000/assr.
https://e-journal.
iain-palangkaraya.
id/index.
php/maslahah/index El-Mashlahah Volume 15 No.
June 2025 26 At the same time, the public tends to only know the substance of the fatwa.
Therefore, for the substance of the fatwa are well understood by the public, the Indonesian Ulama Council (MUI) needs to disseminate the fatwa using familiar language to the public and packaged with interesting content.
In this context.
Instagram is the right and appropriate social media to disseminate the substance of the fatwa in the digital space as Instagram's features allow messages to be packaged attractively through visual and audiovisual content.
27 Moreover, compared to other social media.
Instagram is also more potential to improve the perception and understanding of a message or idea28, including in disseminating the fatwa of the Indonesian Ulama Council (MUI).
However, the study found that Instagram has not been utilised optimally by the Indonesian Ulema Council as a means of disseminating fatwas to the public.
It is seen from the fact that fatwa posts are not done consistently, routinely, and well-patterned, for example, every month or every week.
Additionally, only a few posts are aimed at disseminating fatwas or certain legal opinions by MUI.
29 Posts related to fatwaresponsive, which is a form of response to various realities and dynamics, especially in Indonesia.
Specifically, there are three forms of situations responded to by the Indonesian Ulama Council (MUI) through its fatwa posts on Instagram.
First, the response to something is widely asked about legal issues by the community.
The response is outlined in the content of the fatwa which often begins with a question related to the issue.
Then, an answer is given based on the fatwa relevant to the question.
Second, the response to social issues and upheavals are "trending" in society.
Against the social upheavals or problems, several times the Indonesian Ulama Council (MUI) responded by formulating Diky Faqih Maulana.
Makhrus, and Hamidatul Hasanah.
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, https://doi.
org/10.
24090/volksgeist.
Saleem Alhabash and Mengyan Ma.
AuA Tale of Four Platforms: Motivations and Uses of Facebook.
Twitter.
Instagram, and Snapchat Among College Students?,Ay Social Media and Society 3, no.
, https://doi.
org/10.
1177/2056305117691544.
Richard Rogers.
AuVisual Media Analysis for Instagram and Other Online Platforms,Ay Big Data & Society 8, no.
1 (January 2.
, https://doi.
org/10.
1177/20539517211022370.
Haruna Dahiru and Raudatu Inuwa.
AuUsing Digital Economy in Collection and Disbursement of Zakah Proceeds in Nigeria,Ay Al-Risalah 15, no.
: 242Ae61, https://doi.
org/10.
34005/alrisalah.
Daniel Belanche.
Isabel Cenjor, and Alfredo Pyrez-Rueda.
AuInstagram Stories versus Facebook Wall: An Advertising Effectiveness Analysis,Ay Spanish Journal of Marketing - ESIC 23, no.
: 69Ae 94, https://doi.
org/10.
1108/SJME-09-2018-0042.
Khairul Hamim.
Lalu Supriadi Bin Mujib, and Ahmad Muhasim.
AuReligious FatwA and Human Security: Managing Public Health through the Lens of Islamic Jurisprudence in Indonesia and Saudi Arabia,Ay Khazanah Hukum 6, no.
: 234Ae50, https://doi.
org/10.
15575/KH.
V6I3.
https://e-journal.
iain-palangkaraya.
id/index.
php/maslahah/index El-Mashlahah Volume 15 No.
June 2025 new fatwas aimed at these problems.
The new fatwa is then posted on Instagram.
For example, fatwa number 83 of 2023 on the law of support for the Palestinian struggle.
Third, the response to national and life conditions such as environmental damage and Figure 3.
Posting fatwas that respond to social and religious realities in Indonesia As an institution of the religious authority in Indonesia, the response of the Indonesian Ulama Council (MUI) to various public questions is crucial.
31 On the other hand, the Indonesian Ulama Council (MUI) also needs to consistently and continuously disseminate fatwas in new media to literate and inform the public about various Islamic law knowledge.
Simultaneously, the continuity of fatwa dissemination can counter Majelis Ulama Indonesia.
AuFatwa Terbaru MUI Nomor 83 Tahun 2023: Mendukung Agresi Israel Ke Palestina Hukumnya Haram,Ay n.
, https://mui.
id/baca/berita/fatwa-terbaru-mui-nomor-83-tahun2023-mendukung-agresi-israel-ke-palestina-hukumnya-haram.
Abd Rauf Muhammad Amin et al.
AuProblematic Fatwa: An In-Depth Sociological Investigation of MUIAos Fatwa on Supporting PalestineAos Struggle,Ay El-Usrah 7, no.
: 237Ae52, https://doi.
org/10.
22373/ujhk.
Doli Witro.
AuState Islamic University StudentsAo Perceptions of Israel-Affiliated Products: A Study After the Fatwa of Indonesia Ulema Council No.
83 of 2023 Concerning the Law on Support for the Palestinian Struggle,Ay AlManahij: Jurnal Kajian Hukum Islam 18, no.
: 145Ae60, https://doi.
org/10.
24090/mnh.
Sholihin and Zein.
AuMaslahah Reasoning behind Fatwa of the Indonesian Ulema Council: Between IjtihadAos Method and PragmatismAy.
Iffaty Nasyiah.
AuUrgency of Fatwa on Domestic Psychological Violence in Indonesia as an Effort to Protect WomenAos Rights,Ay De Jure: Jurnal Hukum Dan SyarAoiah 16, 1 .
: 118Ae40, https://doi.
org/10.
18860/j-fsh.
https://e-journal.
iain-palangkaraya.
id/index.
php/maslahah/index El-Mashlahah Volume 15 No.
June 2025 religious fatwas that proliferate in new media and are obtained from non-authoritative The use of new media, such as Instagram, is needed by the Indonesian Ulama Council (MUI) for disseminating fatwas.
Because of the presence of new media, there is a tendency for some people to prefer to search for religious knowledge online.
Religious authorities, such as Ulama and Kiai, are not always the first source in obtaining religious Accessing religious knowledge is enough to type keywords on certain For this situation.
Campbell stated the new media has changed the way people access and consume religious information.
32 Some research findings further strengthen the shift in religious authority in society due to the presence of new media.
Before the existence of new media, people were not authorised to convey religious teachings.
means that people were mostly just consumers of religious information/knowledge from imams or preachers.
However, with the presence of new media, everyone, including content creators and artists, has the potential to become "producers" of religious information or knowledge.
33 In line with Ertit, there will be misunderstanding of religious knowledge if only learns from social media but does not take to the source of religious knowledge or social media references.
Conclusion Data analysis leads to two findings.
First, a limited number of fatwas was posted on the official Instagram account of the Indonesian Ulama Council (MUI) compared to the total number of posts from 2017 to 2023.
Specifically, only 105 .
6%) fatwa contents were posted compared to 1093 total posts from 2017 to 2023.
However, the fatwas posted are not only related to rituals but also social and political fatwas.
Second, the posting content of fatwas on the official Instagram of the Indonesian Ulama Council is not well programmed and patterned.
The posted fatwas tend to be responsive rather than focussed on building public literacy on Islamic law by disseminating all fatwas issued by the Heidi Campbell.
When Religion Meets New Media (Routledge, https://doi.
org/10.
4324/9780203695371.
Bryan S Turner.
AuReligious Authority and the New Media,Ay Theory.
Culture &amp.
Society 24, 2 (March 2.
: 117Ae134, https://doi.
org/10.
1177/0263276407075001.
Inayatul Ulya and Ahmad Salehudin.
AuArtists Religiosity on Social Media: Between Rules.
Religious Commudification and Media Capitalism,Ay IjtimA Iyya Journal of Muslim Society Research 8, no.
2 (September 2.
: 195Ae206, https://doi.
org/10.
24090/ijtimaiyya.
Karaarslan.
AuEndieli Muhafazakarlar yNa: Dinden Uzaklaan Tyrkiye.
Ay https://e-journal.
iain-palangkaraya.
id/index.
php/maslahah/index El-Mashlahah Volume 15 No.
June 2025 Indonesian Ulama Council (MUI).
Based on these two findings, it concluded that the Indonesian Ulama Council has not indeed used Instagram as a platform to build public fatwa literacy and a medium for disseminating Islamic law that the Indonesian Ulama Council has issued.
The lack use of new media by the Indonesian Ulama Council to disseminate fatwas will have implications for Muslim literacy and understanding of Islamic law.
In todayAos increasingly digitized society, new media tends to be the primary source of access and consumption of religious information.
At the same time, new media significantly influence the form of societyAos religious understanding, perceptions, and Additionally, the lack of systematic use of new media in disseminating the fatwas of the Indonesian Ulama Council (MUI) also impacts the role of fatwas as an authoritative source of Islamic law in the lives of Muslims.
Based on these findings, this article recommends that religious authorities, especially the Indonesian Ulama Council, develop structured digital policies and strategies to fulfil their normative function of disseminating the fatwas.
BIBLIOGRAPHY