This article is a study of radio fatwas in Indonesia with special reference to the Tanya-Jawab genres in radio dakwah.2 There have been a large number of studies on fatwas in Indonesia written by both Indonesian and Western scholars. -the art of Indonesian Islam scholarship affirms Wael B. By bureaucratic fatawa he means 'a diverse set of publications issued by ministries that have committees or councils for 'evaluation of Islamic law' with reference to the ministry's activities.' he analyzes some fatwas related to health issues prepared by the Council for the Evaluation of Health and Islamic Law in the Indonesian Ministry of Health. 7 Deliar Noer, "The Development and Nature of Modernist Movement in Indonesia," in Ahmad Ibrahim, Sharon Shiddique, and Yasmin Hussain (eds.), Readings on Islam in Southeast Asia (Singapore: Institute of Southeast Asian Studies, 1985), p. .
Speaking on Radio Mufti> in Yemen8, Brinkley Messick begins with his critique of Western biases as reflected in Daniel Lerner's The Passing of Traditional Society, which views the mass media, particularly radio, as a. 21 There have been a number of studies on the khutbah, among them: Johannes Pedersen, "The Criticism of the Islamic Preacher," Die Welt des Islams, Vol. 25 Alexandre Caeiro, "The Shifting Moral Universes of the Islamic Tradition of Ifta: A Diachronic Study of Four Adab al-Fatwa Manuals," The Muslim World, Vol.
393-427; and its short version in English appeared as "Islam and the Phonograph," The Muslim World, Vol. See Madawi el-Rasheed, Contesting the Saudi State Islamic Voices from a New Generation (Cambridge: Cambridge University Press, 2007), p. They believe that 'the Prophet's interpretation of the Qur'an as understood by the most prominent authorities of the first three generations of Muslims (al-salaf al-s} alih) are normative, static and universalist in nature (in terms of method). /manha>j and its by-product, the creed/'aqıda)'.
MTA and Radio MTA: A Profile
44 Syaifudin Zuhri, “Majlis Tafsir al-Qur'an dan Perjuangannya untuk Reformisme Islam” dalam Kees van Dijk dan Jajat Burhanuddin (eds.), Islam di Indonesia: Kontras Gambar dan Interpretasi (Amsterdam: Amsterdam University Press, akan terbit 2013). Pernyataan seperti itu mencerminkan ideologi mereka untuk mengembalikan umat Islam pada ajaran otentik Al-Qur'an. Lihat buku saya “Antara Tafsir dan Ideologi: Tinjauan Awal MTA Tafsir Al-Qur’an (Majelis Tafsir Al-Qur’an),” Refleksi, Vol.
For example, during the Jihad Pagi session on August 1, 2010, Ahmad Sukino explained about the challenges of fighting for Islam, based on the Qur'an and Sunnah. It is argued that the format of programs broadcast on this radio is infused with Islamic values to attract listeners eager to learn about Islamic Sharia based on the Quran and Sunnah.63 To reach a wider audience, has MTA FM offers listeners easy access through various modern communication technologies. 64 Nur Ariyanto, Strategi Dakwah Majelis Tafsir Al-Qur'an (MTA) Melalui Radio MTA 107,9 FM Surakarta, BA thesis (Semarang: Fakultas Dakwah IAIN Walisongo Semarang, 2010), p.
One concerns the terms kijai (traditional Javanese Muslim title) and yasinan (reciting the Qur'anic chapter Yasin). According to Ahmad Sukinos, the growing attraction of people to the MTA is inseparable from the fact that the MTA only provides them with the Qur'an and the Sunnah. He used the metaphor 'menu' to describe the content of Jihad Pagi, which offers the audience the authentic and fresh menu of 'Qur'an and Sunnah'.
The brochure explains all the discussion topics along with Quranic texts and Sunnahs and a question and answer forum. It is unlikely that they would declare something halal that is never mentioned in the Qur'an.'80. Do not say: “This is halal, this is haram, according to your own words without the authentic basis of the Qur’an.
They clearly demonstrate that MTA is in no position to justify those who consider dog meat halal, and it based its opinion on the Koran. As for the textual basis, it appears that the Qur'an is the only source for deciding both the permissibility and prohibition of eating dog meat in particular and food and animals in general. For example, they can interpret by applying the principle mafhum al-mukha>lafah (understanding a text by its opposite meaning) as in Islamic jurisprudence.84 It is therefore permissible to eat dog, since the Qur'an nor mention or interdict it.
In one of his Jihad Pagi sessions on 24 May 2009, Ahmad Sukino illuminated the concept of bid'ah (innovation in religious matters) by referring to the hadith saying that the Prophet left only two things with which Muslims will be. guaranteed except in the hereafter, mainly the Qur'an and the sunnah.
Method of Reasoning: Islamic Principles on Food
However, it is the sunnah as one of the main subjects covered in MTA lessons. Sukino considered that the mafhu>m al-mukha>lafah of this h} adi>th is that any newly invented devotion to Allah, which is not mentioned in these two primary sources of Islam, should be considered bid'ah. The principle has its textual basis in the Qur'an (for example Q which places a limit on the scope of mahdhura>t (the forbidden).
In this regard, MTA argues that the prohibition of food in food is only makruh.107 The term makruh means that if one eats it. On the other hand, the second group claims that with the exception of the four mentioned in the Qur'an, what is forbidden in the Qur'an is also forbidden to eat.108 On this difference, MTA seems to take an ambiguous position, since it chooses only implicitly for one of these opinions. Consequently, we do not know, for example, which ulama MTA refers to who advocates the principle that food and animals are haram mentioned in the h}adi>th.
Nevertheless, this may also be due to its non-sectarian orientation, which brings all differences back to the main sources of Islam, the Qur'an and the Hadith. The very position of h} adi>th in the case of dog meat is not entirely clear, whether it is an interpretation (tabyin or tafsil) of the Qur'an as suggested by fuqaha>' (Muslim jurists) as well as Muslim interpreters (mufassiru>n). What is clear is that the MTA does not use any supplement regarding the haramness of dog meat.
So please accept from Allah his forgiveness, as Allah never forgets anything.” Other similar hadiths have been cited by other narrators, which the MTA sees as dha'if (weak or unstable hadith).110 According to So, if there is dha'if h} adi> with the same meaning as s } ahih h} adi>th, the former serve to prove the latter.111 However, the MTA does not use this principle for those h} adi> explaining in detail the types of unlawful animals that have not yet been mentioned in the Qur'an . In the fatwa about selling the dog and receiving its payment, there is also the explanation that the meat of the dog is allowed to be consumed. So please receive from Allah his forgiveness, as Allah never forgets anything.' To explain the terms halal and haram in this hadith, Ma'sum then quotes two Qur'anic verses, including Q.
He examined all other texts that supported the first and second meaning by analyzing the reliability of their narrators (rawis). H{adi>ths prohibiting taking advantage of the price of dog mentioned in no.
Conclusion
By this explanation one can understand the weakness of the first meaning and the second; one can also understand the authenticity of the opinion that dog may sell and it is permissible (halal) to take its advantage. On the one hand, the MTA wants to be in harmony with its commitment to follow the textual meaning of the Qur'an as precisely as possible. I have also done a case study of the Jihad Pagi program broadcast on Radio MTA FM and a discussion on the Islamic ruling on food.
This is evident from the above discussion on the Islamic ruling on the consumption of dog meat, in which the interpretation of Islamic law is highly contested. The topic of discussion itself is not new, but the question about it is raised in the real context of the Muslim modern day life of the questioner. Anwar, Syamsul, “Fatwa, Purification and Dynamization: A Study of Tarjih in Muhammadi”, Islamic Law and Society, Vol.
Caeiro, Alexandre, "The Shifting Moral Universes of the Islamic Tradition of Ifta: A Diachronic Study of Four Adab al-Fatwa Manuals," The Muslim World, Vol. Gaffney, Patrick D., The Prophet's Pulpit: Islamic Preaching in Contemporary Egypt, Californien: University of California Press, 1994. Hallaq, Wael B., "From Fatwas to Furu': Growth and Change in Islamic Substantive Law," Islamic Law and Society, Vol.
Hasan, Noorhaidi, “Between Transnational Interests and Domestic Politics: Understanding Middle Eastern Fatwas on Jihad in the Moluccas,” Islamic Law and Society, Vol. Hirschkind, Charles, “The Ethics of Listening: The Cassette Sermon Audition in Modern Egypt,” American Ethnologist, Vol. Nur, ``Ulama, State and Politics: Majelis Ulama Indonesia after Suharto,'' Islamic Law and Society, Vol.
Mudzhar, Mohamad Atho, "Fatwas of the Council of Indonesian Ulama: A Study of Islamic Legal Thought Ph.D. Dissertation, University of California, Los Angeles, 1990. Noer, Deliar, "The Development and Nature of the Modernist Movement in Indonesia," in Ahmad Ibrahim, Sharon Shiddique and Yasmin Hussain (eds.), Readings on Islam in Southeast Asia, Singapore: Institute of Southeast Asian Studies, 1985.
