Hostname: page-component-586b7cd67f-rcrh6 Total loading time: 0 Render date: 2024-11-23T22:19:36.491Z Has data issue: false hasContentIssue false
  • English
  • Français

Hilal and Halal: How to Manage Islamic Pluralism in Indonesia?

Published online by Cambridge University Press:  16 April 2015

Nadirsyah Hosen
Nadirsyah Hosen*
Affiliation:
University of Wollongong
Get access Rights & Permissions [Opens in a new window]

Abstract

The paper examines the tension amongst the Indonesian government and Islamic organisations in dealing with the plurality of interpretation within Islamic tradition and at the same time maintaining the unity and harmony of the Muslim ummah. I provide two case studies here: first, the issue of determining the first and the end of Ramadan and also 10 Zul Hijjah (for Idu al-Adha). Second, who has the authority to issue halal certificate? Due to different methods of hisab (astronomical calculation) and ru'yah (sighting a new crescent), Islamic organisations (Muhammadiyah, Nahdlatul Ulama and Majelis Ulama Indonesia) have produced different fatwas. At the same time, the Government has to make announcement on which dates to begin or to end fasting. With regard to the second issue, there is currently a tension between the Government and the MUI as the first thinks it falls into its authority whereas the latter insists that halal certificate is a written fatwa which belongs to its ‘jurisdiction’.

The questions are: how does the government decide which fatwa to choose, and what are the reactions of Islamic organisations when their views differ with the position of the government? There is also tension in society in celebrating Idul Fitri and Idul Adha on different dates. How far should the government go to accommodate such different views, to maintain harmony in the community?

Keywords

halalhilalpluralismIndonesiafatwa
Type
Research Article
Information
Asian Journal of Comparative Law , Volume 7 , 2012 , pp. 1 - 18
Copyright
Copyright © Faculty of Law, National University of Singapore 2012

Access options

Get access to the full version of this content by using one of the access options below. (Log in options will check for institutional or personal access. Content may require purchase if you do not have access.)

References

1 al-Hindi, Ali ibn Abd-al-Malik, Kanzul 'Umal (Beirut: Dār al-Kutub al-'Ilmiyah, 1998), Vol. 10 at 136 Google Scholar.

2 M. Khalid Mas'ud, “Ikhtilaf al-Fuqaha: Diversity in Fiqh as a Social Construction”, online: <http://www.musawah.org/docs/pubs/wanted/Wanted-MKM-EN.pdf>.

3 al-Alwani, Taha Jabir, The Ethics of Disagreement in Islam (Herndon, Virginia: The International Institute of Islamic Thought, n.d.), online: <http://www.usc.edu/dept/MSA/humanrelations/alalwani_disagreement/chapter3.html>>Google Scholar.

4 Ibid.

5 al-Zarkashi, Bad al-Din, Bahr al-Muhith fi Usul al-Fiqh (Beirut: Dar al-Kutub al-Ilmiyah, 2007), Vol. 1 at 140 Google Scholar; see also Kamali, M. Hashim, Principles of Islamic Jurisprudence (Cambridge: Cambridge Islamic Texts Society, 1991) at 19–20 Google Scholar.

6 More information on the method of ijtihad and its application can be read in al-Khin, Mustafa Sa'id, Atsar al-Ikhtilaf fi al-Qawa'd al-Usuliyyah fi Ikhtilaf al-Fuqaha (Beirut: Mu'assasah al-Risalah, 1982)Google Scholar; al-Durayni, Muhammad Fathi, Buhuts Muqaranah fi al-Fiqh al-Islami wa Usulih (Beirut: Mu'assasah al-Risalah, 1994)Google Scholar; Madkur, Muhammad Salam, Manahij al-Ijtihad fi al-Islam (Kuwait: al-Matba'ah al-'Ashriyah, 1974)Google Scholar.

7 Hallaq, Wael, A History of Islamic Legal Theories (Cambridge: Cambridge University Press, 1997) at 68 CrossRefGoogle Scholar.

8 See Hasan, Husayn Hamid, Nazhariyat al-Maslahah fi al- Fiqh al- Islamy (Mesir: Dar al- Nahdah al- 'Arabiyah, 1971)Google Scholar.

9 See Feener, R. Michael, Muslim Legal Thought in Modern Indonesia (Cambridge: Cambridge University Press, 2007)CrossRefGoogle Scholar.

10 See Hooker, M.B, Indonesian Islam: Social Change Through Contemporary Fatāwā (Sydney: Allen & Unwin, 2003)Google Scholar.

11 On adab al-mufti (etiquette of mufti) see Caeiro, Alexandre, “The Shifting Moral Universes of the Islamic Tradition of Iftā': A Diachronic Study of Four Adab al-Fatwā Manuals” (2006) 961 (4) The Muslim World 661–685 Google Scholar.

12 In Egypt, for instance, the Dar al-Ifta is a government agency, established since 1895, charged with issuing Islamic legal opinions on any question to Muslims who ask for fatwas. The agency issues around 5,000 fatwas a week, including both official fatwas that the Egyptian Mufti Sheikh Ali Gomaa (b. 1951) crafts on important issues and more routine fatwas handled via phone and Internet by a dozen or so subordinate muftis. In Saudi Arabia, in 1971 King Faisal established the Permanent Committee for Islamic Research and Fatwas (al-Lajnah ad-Da'imah li al-Buhuth al-'Ilmiyyah wal-Ifta) whose task is to issue fatuas. Currently, its Chair is Sheikh 'Abd al-Aziz (b. 1940). He is labelled as Grand Mufti of Saudi Arabia.

13 More information on Indonesian fatuas can be found in Hosen, Nadirsyah, “Collective Ijtihad and Nahdlatul Ulama” (2004) 6 New Zealand Journal of Asian Studies 5–26 Google Scholar; Hosen, Nadirsyah, “Behind the Scenes: Fatwas of Majelis Ulama Indonesia (1975-1998)”, (2004) 15 Journal of Islamic Studies 147–179 CrossRefGoogle Scholar; see also Hosen, Nadirsyah, “Revelation in a Modern Nation State: Muhammadiyah and Islamic Legal Reasoning in Indonesia” (2002) 4 Australian Journal of Asian Law 232–258 Google Scholar.

14 Sarhan, Muhyi al-Hilal, al-Qawa'id al_Fiqhiyah (Iraq: Jami'ah al-Baghdad, 1987) at 64 Google Scholar.

15 Whilst the MUI's main role during Sieharto's New Order was to be a “bridge” between Muslim communities and the Government, during the 2000s MUI sees itself as providing a big tent for all Islamic organisations, including small and fundamentalist groups. In other words, MUI is moving from maintaining a relationship between Muslim and the Government to maintaining a relationship amongst Islamic organisations. K.H. Ma'ruf Amin, the Chair of MUI, explained this position further: “I have asked those fundamentalist groups not to make a public statement or to bring their masses to the street without making telling MUI. MUI must know their aspirations first, then sitting together to discuss the issues they want to raise. At the end, MUI will make a joint statement accommodating their views, but at the same time, maintaining a moderate path as reflected by the theology of Ahl al-Sunnah wa al-Jama'ah.” (K.H. Ma'ruf Amin, personal interview, Jakarta, 3 July 2006)Google Scholar.

16 al-Amidi, Sayf al-Din, al-Ihkam fi Usul al-Ahkam (Cairo: Matba'ah Ali Subayh wa Awladih, 1968), Vol. 4, at 273–274 Google Scholar.

17 On history of Islamic law, see Hasan, Ahmad, The Early Development of Islamic Jurisprudence (Islamabad: Islamic Research Institute, 1970)Google Scholar; Hallaq, Wael, A History of Islamic Legal Theories (Cambridge: Cambridge University Press, 1997)CrossRefGoogle Scholar; Muhammad bin al-Hasan al-Fasi, al-Fikr al-Sami fi Tarikh al-Fiqh al-Islami (Madinah:, al-Maktabah al-'Ilmiyah, 1975); Muhammad Yusuf Musa, Tarikh al-Fiqh al-Islami (Cairo: Dar al-Ma'rifah, n.d.); Bek, Muhammad Khudlari, Tarikh al-Tasyri' al-Islami (Beirut: Dar al-Fikr, 1967)Google Scholar.

18 See ‘Ali 'Abd al-Raziq, al-Ijma' fi al-Sharia al-Islamiya (Beirut: Dar al-Fikr al-'Arabi, 1948) at 6.

19 Rahman, Fazlur, “The Principle of Shura and the Role of the Ummah in Islam” in Ahmad, Mumtaz, ed., State, Politics, and Islam (Indianapolis: American Trust Publications, 1986) at 90-91 and 95 Google Scholar.

20 As quoted in 'Abd al-Halim Uwes, al-Fiqh al-Islami baina al-Tatawwur wa al-Tsabat (Madinah: Syirkah al-Madinah al-Munawwarah, n.d.) at 159.

21 al-Hamawi, Syihabuddin, Ghamz ‘Uyun al-Basha'ir Syarah al-Asybah wa al-Nazha'ir (Beirut: Dar al-Kutub al-'Ilmiyah, 1985), Vol. 5 at 217 Google Scholar.

22 “Indonesian Muslims Divided on When Ramadan Should Begin” The Jakarta Globe (19 July 2012), online: <http://www.thejakartaglobe.com/home/indonesian-muslims-divided-on-when-ramadan-should-begin/531546>>Google ScholarPubMed; see also Thomas Djamaluddin, “Re-evaluation of Hilaal Visibility in Indonesia”, online: <http://www.staff.science.uu.nl/~gent0113/islam/downloads/ djamaluddin_2000.pdf>.

23 For example, some Muslims ended their fast on Saturday, 4 April 1992, whereas the Government determined Sunday, 5 April, as Idul Fitri. The Government's decision was supported by the MUI and the Muhammadiyah. However, the NU issued an order from its chairman, K.H. Abdurrahman Wahid, to stop fasting on Saturday, but to join the prayers and celebration on Sunday out of respect for the Government decision.

24 For instance, Muhammadiyah celebrated Idul Fitri on Tuesday, 30 August 2011, whereas the MUI and the NU followed the government decision to celebrate it on Wednesday, 31 August 2011.

25 See Thomas Djamaluddin's views in his personal blog, online: <http://tdjamaluddin.wordpress.com/>.

26 Gloria Safira, “Muhammadiyah: Sidang Itsbat Tak Ada Manfaatnya!” Okezone, online: <http://ramadan.okezone.com/read/2012/07/18/67/665086/muhammadiyah-sidang-itsbat-tak-ada-manfaatnya>.

27 On Islamic criminal law, see Chapter 9 of Black, Ann, Esmaeli, Hossein & Hosen, Nadirsyah, Modern Perspectives on Islamic Law (Cheltenham: Edward Elgar Publishing, forthcoming)CrossRefGoogle Scholar.

28 See Fischer, Johan, The Halal Frontier Muslim Consumers in a Globalized Market (Hampshire, U.K.: Palgrave Macmillan, 2011)Google Scholar.

29 Abidin, Ibn, Hasyiyah Radd Al-Muhtar 'ala al-Durr al-Mukhtar (Riyadh: Dar al-Alam al-Kutub, 2003), Vol. 1 at 314 Google Scholar.

30 Muslim, , Shahih Muslim (Beirut: Dar al-Qalam, 1987), Hadith Number: 2051Google Scholar.

31 Wahbah al-Zuhayli, al-Fiqh al-Islamy wa Adillatuhu (Beirut: Dar al-Fikr, 1997), Vol. 7 at 5265.

32 World Halal Council website, online: <http://www.worldhalalcouncil.com/>.

33 LPPOM website, online: <http://www.halalmui.org/>.

34 “MUI Minta DPR tak Alihkan Sertifikasi Halal” Republika (20 April 2012), online: <http://www.republika.co.id/berita/nasional/umum/12/04/20/m2rnto-mui-minta-dpr-tak-alihkan-sertifikasi-halal>>Google ScholarPubMed.

35 It is reported in the media that the NU is considering to issue the halal certificate as well. “Keluarkan Label Halal, PBNU Tidak Serobot Lahan MUI”, online: Detik.com <http://us.news.detik.com/read/2012/01/31/000232/1829883/10/keluarkan-label-halal-pbnu-tidak-serobot-lahan-mui>.

36 See the list of Islamic organisations who have an approved arrangement with the Australian Quarantine and Inspection Service (AQIS) for the certification of red halal meat and red meat products for export, online: <http://www.daff.gov.au/aqis/export/meat/elmer-3/list-islamic-halal-certification>.

37 Soesilowati, Endang S., “Business Opportunities for Halal Products in the Global Market: Muslim Consumer Behaviour and Halal Food Consumption” (2010) 3 Journal of Indonesian Social Sciences and Humanities 151-60Google Scholar.

38 “MUI: Sertifikat Halal Harus Ditangan Kami”, online: Detik.com <http://us.news.detik.com/read/2012/04/20/134802/1897354/10/mui-fatwa-halal-harus-di-tangan-kami>.

39 “Wasiat Menag: Sertifikasi Halal Harus oleh Pemerintah” Republika (1 October 2009), online: <http://www.republika.co.id/berita/dunia-islam/fatwa/12/01/13/78925-wasiat-menag-sertifikasi-halal-harus-oleh-pemerintah>>Google ScholarPubMed.

40 The debate on the Bill can be read here: DJafar, Alamsyah M & Wagiman, , eds., Politik Halal di Indonesia: Dilema Negara Majemuk Menegakkan Konstitusi (Jakarta: The Wahid Institute, 2011)Google Scholar.

41 See for example Abidin, Ibn, Hasyiyah Radd Al-Muhtar 'ala al-Durr al-Mukhtar (Riyadh: Dar al-Alam al-Kutub, 2003), Vol. 1 at 115 Google Scholar.

42 al-Bukhari, , Shahih Bukhari (Beirut: Dar al-Qalam, 1987), Hadith No: 6,805Google Scholar; see also Hammad, Ahmad Zaki, Islamic Law: Understanding Juristic Differences (Indianapolis: American Trust Publications, 1992) at 25 Google Scholar.