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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
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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

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References

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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.

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

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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>.

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

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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>.

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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.

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