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The position of fatwa institutions in cases of blasphemy by cult groups is often seen as representing only the majority Muslims and blaming minority Muslims, as in Indonesia, or seen as a tool to suppress anti-government groups, as in Malaysia. This study aims to explain the position of the Indonesian Ulema Council (MUI) and Jawatankuasa Fatwa in handling heresy, including the reasons behind the differences in the positions and roles of the two institutions. Researchers use qualitative methods with a comparative legal approach. This study found that MUI's heretical fatwas had no legal force, the central MUI has the authority to enact heretical fatwas within MUI institutions, but not absolutely to respond to national laws, and not play a role in the criminal justice system. Meanwhile, Jawatankuasa Fatwa Kebangsaan (JFK) has the force of law with certain conditions, however, the federal state Jawatankuasa Fatwa has the authority to determine heretical fatwas to respond and strengthen state regulations (blasphemy laws). This research can be used as a reference for law enforcement in handling blasphemy cases by considering the views of MUI and Jawatankuasa Fatwa, which are regulated adequately by laws and regulations.

Abstract: The authority to issue fatwa in Indonesia sometimes puts Indonesia Ulema Council (MUI) under the microscope, where society criticize some of MUI’s fatwas. One of fatwas that raise pros and cons in society is religious freedom matters. Their fatwas on deviant groups and sects are widely regarded as a threat to religious freedom in Indonesia. Based on this explanation, this study aims to discuss the suitability of the legal reasoning in the MUI fatwa regarding the digression of religious pluralism with human rights instruments. This MUI fatwa will be studied using the theory of religious freedom instruments of David Llewellyn, which human rights enforcement agencies have widely used. This study has two conclusions. Firstly, most of the MUI legal reasoning are based on the classic books of Quranic and hadith interpretation. Secondly, the MUI fatwa on religious pluralism is intended to maintain public order, which is one of permissible restriction on degradable-human rights. Abstrak: Sepak terjang Majelis Ulama Indonesia (MUI) menjadi suatu yang menarik untuk dikaji, khususnya terkait argumen dan peran fatwa-fatwanya dalam dinamika hukum di Indonesia. Hal ini penting untuk dikaji karena MUI telah menjadi lembaga yang dianggap paling otoritatif dalam menerbitkan sebuah fatwa di Indonesia. Meski demikian, fatwa-fatwa MUI sering menimbulkan pro dan kontra di tengah masyarakat, khususnya dalam persoalan kebebasan beragama. Fatwa-fatwanya tentang kelompok dan aliran menyimpang banyak dianggap sebagai ancaman atas kebebasan beragama di Indonesia. Atas dasar penjelasan di atas, penelitian ini bertujuan untuk membahas kesesuaian argumen dalam fatwa MUI tentang kesesatan paham pluralisme agama dengan instrumen-instrumen hak asasi manusia. Fatwa MUI tersebut akan dikaji menggunakan teori instrumen kebebasan beragama David Llewellyn yang telah banyak digunakan oleh lembaga-lembaga penegak HAM. Penelitian ini menggunakan pendekatan kualitatif dengan dua hasil penelitian. hasil penelitian pertama menunjukkan mayoritas argumen MUI dalam fatwanya tentang pluralisme agama bersifat normatif, yakni berupa ayat-ayat al-Quran dan hadis dengan berlandaskan kepada penafsiran-penafsiran para ulama klasik. Kedua menunjukkan bahwa fatwa MUI tentang pluralisme agama ini juga menggunakan argumen hak asasi manusia. Argumen tersebut dapat dipahami dari alasan menjaga ketertiban umum yang menjadi dasar keputusan fatwa MUI tentang kesesatan pluralisme agama.

The COVID-19 pandemic has not ended yet; in fact it mutated and gave rise to a new variant which was later known as omicron. COVID-19 has threatened various sectors of life including religious life; religious rituals during the pandemic are limited and must follow health protocols to avoid the spread of the virus. Religious authorities play an important role in responding to this situation, including in issuing fatwas regarding guidelines for the implementation of worship during the COVID-19 period. Therefore, this article discusses the guidelines for the implementation of worship issued by these religious authorities. The focus of this article is to compare the fatwas of religious authorities regarding guidelines for the implementation of worship during the COVID-19 period; the fatwas referred to here are limited to the fatwas of the Indonesian Ulema Council (MUI), the fatwas of the Majlis Tarjih Muhammadiyah, and the fatwas of Lajnah Bahsul Masail Nahdlatul Ulama. This research is a library research with a comparative descriptive approach. The results of the study show that the fatwas related to the guidelines for the implementation of worship during the pandemic issued by the three religious authorities synergize, cooperate with and support each other in dealing with the COVID-19 pandemic. Unlike MUI and Nahdlatul Ulama, Muhammadiyah responded with concrete actions, namely establishing the Muhammadiyah COVID-19 Command Center (MCCC) with the main task of coordinating various programs in the context of dealing with the COVID-19 pandemic.

One of the Government's strategic policies in suppressing and stopping the transmission of COVID-19 is to take the vaccination movement seriously. Even though the vaccination program has a positive aim, while people have doubt and even refuse to use vaccines because they are considered illegal and dangerous. Responding to this friction, this is where the importance of the MUI fatwa in socializing that vaccination is very urgent and allowed to be carried out. There is no serious objection to vaccination in Medan City; even most Medan Muslims claim that the MUI fatwa brings benefits. This article belongs to field research with a qualitative approach. The methodology used is an interpretive study of the sociology of law by conducting interviews and reviewing documents related to the MUI fatwa on COVID-19 vaccination. The result concluded that; the MUI fatwa in Medan City has been well received by the community and is considered necessary. Second, the effectiveness of the halal Sinovac vaccine has been tested and is of good quality and is allowed to use. There is no severe objection regarding vaccination in Medan City; even most Medan Muslims claim that the MUI fatwa brings benefits.

The Council of Indonesian Muslim Scholar (MUI) has strategic position in Indonesia. It becomes the big umbrella of Islamic Mass Organiation in Indonesia. MUI was designed by Soeharto's era as the media of the communication between Government and Ulama in one side but in other side to support the policy of the government in Soeharto Era. This paper wants to examine and explore related to the role of MUI in the process of positivisation of fatwa in Indonesia. Indonesia is not an Islamic country but also not a secular country, but the presence of MUI as a "semi-government institution" is enough to give color to the process of forming rules and public policies in Indonesia. The MUI fatwa often contains an appeal to the central and regional governments to make policies in accordance with the main content of the fatwa. For example, the issuance of East Java Governor Regulation Number 55 of 2021 is part of responding to the East Java MUI fatwa related to Shia heresy. This shows that the Fatwa has structurally played a strategic role in the production of state policies both at the central and regional levels. This paper is part of a qualitative research using a type of library research, where one of the samples is the East Java MUI Fatwa regarding the Shia deviant fatwa which was later accommodated into East Java Governor Regulation number 55 of 2012. This paper proposes at least two questions important in this paper: first, why is a fatwa produced by MUI? What is the background, as well as the second question: How far is the influence of the fatwa in the process of forming public policies or government regulations that bind its citizens. To answer this problem, this paper uses Fairclough's theory of Critical Discourse Analysis (CDA). This theory wants to help uncover the process of publishing, using, and distributing fatwas and public policies, as well as their discourse and practice. This paper wants to reveal how the process of producing a fatwa from a religious instrument is transformed into a state instrument which I call "fatwa positivization." The positivization of a fatwa is a process of transformation from a fatwa with moral power to a binding and coercive legal force. From here, it can be explored how the role of the MUI in the process of positivizing Islamic law in Indonesia through the issued fatwas. [ABSTRACT FROM AUTHOR]

Indonesian Ulema Council (MUI) is an independent institution comprises many Indonesian Muslim groups. The objectives of the Indonesian Ulema Council’s establishment are to strengthen religion in the way of Pancasila and maintain the harmony between the different religions in Indonesia. In order to achieve these goals, the seriousness of the Indonesian Ulema Council in performing their duties really required. And one of the most important tasks is to lead the community to practice Islamic law in their lives by producing fatwa on all issues related to the life of Indonesian society. It is hoped that these fatwa will solve the existing problems. Fatwa has a strong relationship with the carefulness and good observation. If this character is not owned by Mufti, then the result of his work must be questioned because they are important when producing fatwa.

The background of this research is indications from those who criticize the granting of halal certification on electronic and non-consumption products. At the same time, critics say that the granting of halal certification is only a religious capitalization, the mode of following the MUI trend, getting fees. Some say that this is a misperception. This research was conducted in August 2019. This study analyzes how MUI halal certification is in electronic and non-consumption products and how halal certification in electronic and non-consumption products is in perspective. This type of research is field research with an empirical sociological approach and descriptive qualitative research. Data collection techniques are literature, interviews, and documentation based on secondary sources from dictionaries, brochures, expert opinions, and religious leaders. Based on the study results, it is concluded that the application of MUI halal certification in electronic products is still voluntary, so there is no mandatory (obligation) from business actors to register their products in obtaining halal certification. The application of MUI halal certification in electronic and non-consumer products, firstly for refusing mudharat, must take precedence over taking little benefit. Secondly, for companies or producers, applying for halal certification aims to provide a sense of security and comfort in the community and increase the added value of their products. Finally, the existence of halal products, even though they are non-consumption, besides having benefits for people because they are more confident in the products used, also benefits the company and fulfills the provisions in the Act. Theoretically, this research's benefits are expected to provide reading sources and guidelines for developing science, especially in Islamic law related to halal certification by the Indonesian Ulema Council on electronic and non-consumer products. Practically, the results of this study are expected to provide clear information to the public regarding the application of halal certification by the Indonesian Ulema Council on electronic and non-consumption products.

The Holy Quran and Sunnah contain universal values that require correct reasoning to be understood and applied by the Muslims. In this context, the scholars have been justified by Allah Almighty to undertake the ijtihād and ijmā’. This study aims to describe the ijtihād jamā’iy (collective ijtihād theory), as well as to analyze the implementation of ijtihād jamā’iy at MUI’s Fatwa Commission in Lampung. This study is a combination of literature and field research. The data were obtained through literature studies of books, articles, and journals in related issues. Besides, the authors also interviewed MUI members to gain deeper information. Theoretically, the contemporary ijmā’ process can be pursued by an independent forum to conduct studies until a consensus is obtained from the majority of the participants. The panel must involve all religious elements in a representative manner. The practice of establishing Islamic law carried out by MUI’s Fatwa Commission of Lampung Province is in accordance with the concept of ijtihād jamā’iy in the science of uṣūl fiqh. This analysis is important so that people have a high level of compliance after knowing that the MUI Lampung fatwa is ijma, which in fact is one of the sources of Islamic law. [ABSTRACT FROM AUTHOR]

The Legal Epistemology of Fatwa of MUI Lebak about Getting a Ride (Berboncengan) with Non- Mahram. The method of Islamic lawmaking (istinbath) is the study of the basic sources and the methods of Mujtahids to produce Islamic law, either by using words (lafzh) or meaning approach. Istinbath method with lafzh approach is by searching statement (nash) in the Qur’an and Hadith and using rules of ushûliyyah. On the other hand, istinbath method with meaning approach is by searching legal purposes (maqasid al-shari’ah) and using qiyas. Riding together between men and women not mahram in Islam according to MUI Lebak is forbidden (haram) based on the Qur’an Surah al-Nur verses 30-31 and Surah al-Isra verse 32, Hadith No. Muslim 1280, and sadd al-dzari’ah.DOI: 10.15408/ajis.v16i2.4451

MUI (The Indonesian Council of Ulama) is an institution established by the government of Indonesia that one of its functions is to formulate religious fatwas. The existence of the MUI as the representatives of various religious organizations, and therefore claimed to be the big tent of Muslims, became the basis for the existence of these functions. Nevertheless MUI’s fatwas on religious denominations in Indonesia, is considered partly responsible for the occurrence of discriminatory behavior and violence based on religion. This article would like to see the political aspects of the law on the MUI’s fatwas about the deviant groups which is considered as a barrier of religous freedom in Indonesia and at the same time as the trigger acts of violence based on religion. MUI’s fatwas about the deviant groups can be analyzed in at least two approaches. First, in the perspective of the discourse of blasphemy, and second from the perspective of the discourse of legal pluralism, institutionalizing MUI, and theology.

Halal labeling is not simply a means of meeting the bodily needs. Simultaneously, it serves to satisfy the spiritual needs. Both Halal and haram foods are easy to identify when still in its fresh state. But as it underwent processing, it might be difficult to determine its halal status. The objectives of this paper are to determine the aspects of legal protection available for the consumers to be able to conveniently trade any food product they desired, to illustrate the MUI Authority as the competent authority with sole power to issue a fatwa to decide halal or haram status of food products around Indonesia; and finally to identify the extent of control held by the Government, LPKSM, and society as the parties playing important roles in monitoring the products or goods on the market. The results showed that the legal protection for the consumers remains weak. Furthermore, there is no maximum supervision carried out by the government, LPKSM, or through society. The presence of JPH Law No. 33 of 2014 still incites polemic, one of which related to the monopoly of authority by MUI.