Fatawa on shi`ism in Indonesia (1920-2012) : a critical analysis

Abstract

The presence of Shi’ism and Shi’is as a minority Muslim group in Indonesia has led to complex responses from the overwhelming Sunni majority. The Sunni responses range from being sympathetic to distasteful. This study examines the fatāwā on Shi’ism as a response of Sunni ‘ulamā’ to the growth and development of the Shi’is in Indonesia. Given by an Islamic expert (‘ulamā’) or a jurisconsult (muftī), usually, but not necessarily, in answer to a question, a fatwā is an important instrument for ‘ulamā’ to express their authority and influence the religious attitude of Muslims. Specifically, the study focuses on six fatāwā issued either by an individual or institutional Indonesian muftīs, namely the fatwā of Hasyim Asy’ari (1875-1947), the fatwā of MUI on Shi’ism (1984), the fatwā of MUI on temporary marriage (mut’ah) (1997), the fatwā of MUI’s Structure of Sampang District (2012), the fatwā of the MUI’s Structure of East Java Province (2012), and the fatwā of the Forum Ulama Ummat Indonesia (2012). These fatāwā are scrutinised from the methodological and socio-political points of view. This descriptive-qualitative research employs content and discourse analysis and obtains data from both secondary and primary sources. The findings of this study reveal that the six fatāwā are not methodologically formulated in a single pattern and their contents cover theological and ritual aspects of Shi’ism. It is also found that the fatāwā vary in terms of their social and political surroundings. Unlike the fatwā of Hasyim Asy’ari, two fatāwā on Shi’ism during the New Order regime were influenced by political interests, while other fatāwā in the Reform era witnessed the political power of fatwā in the construction of government policy. Nevertheless, although they might be issued in a response to socio-political circumstances, their main goals were clearly theological. Furthermore, the study argues that a strong connection between fatwā and violence is not proven. It is suggested that the violence was not solely contributed by the fatwā. Complex social and political factors also played a role in the rise of violence toward Shi’is and Shi’i institutions. After all, since a fatwā is naturally not binding for Muslims in Indonesia, the Sunni ‘ulamā’ should also enhance the understanding of Sunnis with regard to their own religious thought and tradition, instead of relying only on the fatwā to prevent the spread of Shi’ism.