Dangers that threaten social harmony in the Haram Sound Horeg fatwa

The phenomenon of society that often denies or even makes fun of the fatwa of the ulama is increasingly widespread. Social media and digital platforms provide space for each individual to express their opinions, regardless of the background of knowledge or understanding of religion. This raises its own challenges, where the law of the sharia that has been featured by the scholars, who should be respected and obeyed, often become the object of criticism and ridicule.

Rebuttal to the fatwa of the ulama not only creates divisions among the people, but can also result in a greater misunderstanding about the teachings of Islam. Many feel entitled to comment on religious laws without exploring the underlying context and substance. In freedom of opinion, it is important to maintain etiquette and respect the existing scientific authority.

Also read: Considering the Law of Sound Horeg according to Jurisprudence

In Islam there are rules that prohibit making fun of their scholars and fatwas because they can be categorized as Sarcasm’ (mocking) Islamic Sharia. The risk of this act is not playing games because it can cause someone to become an infidel because it is considered demeaning the teachings of Islam. In the letter at-Taubah verse 64-66 Allah SWT said

They warn those who will be revealed to them, the way that will be predicted by what is in their hearts. And because we have asked them to say that we are a delegation and we play, say, God, God, and God, and his Lord, you will not disappear. (65) You do not believe after your faith ۗ If we are forgiven by you, we will be tortured by the good ۢ ۢ ۢ ۢ ۢ ۢ ۢ ۢ ۢ ۢ ۢ ۢ ۢ ۢ ۢ ۢ ۢ ۢ ۢ ۢ ۢ ۢ ۢ ۢ ۢ ۢ ۢ

Hypocrites are worried if a surah revealed that revealing what is in their hearts. Say (to them), “Mockety (Allah, His Messenger, and believers as you like). Indeed, Allah will definitely show what you are worried about it(64). Indeed, if you ask them, they will definitely answer, “We are just kidding and playing.” Say, “Is that God, the verses, and the messengers are always ridiculous?(65). You don’t need to make an excuse because you have kufr after faith. If we forgive a portion of you (because it has been converted), surely we will compose a group (others), because in fact they are people who sin (66).

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The above verse is broadly commented on by scholars including Ibn Taimiyah. In his book he said

This is a provision that the mockery of God, its verses, and his messengers do not believe, the insult intended in the first way, and this verse shows that every person who does not have a messenger of God, may God give it up and give him peace, serious or not believe, because he does not believe.

This is a NAS which states that it is mocking God, its verses, and his messengers do not believe. Therefore, the intended humiliation is. This verse shows that anyone who demeans the Prophet Sallallaahu ‘alaihi wa sallam, either seriously or jokingly, then he is infidel.[1]

While Imam Ar-Razi in his interpretation also provides a good interpretation,

What is meant about God’s ridicule is the ridicule of God’s cost, the highest … and that is because mocking shows fear and baptism in faith, the greatness of God, the highest, the most important of people.[2]

What is meant by mocking God is to mock the commands of God Almighty. That mocking religion, whatever its form, is kufr to God. This is because mocking shows an underestimated attitude, while the main point in faith is to glorify God Almighty with all abilities. Combining the two is impossible.

Also read: Responding to the Phenomenon of Takbir Mobile With Sound Horeg

In the case of the Haram Sound Horg Fatwa issued by several Jatim Jatim Jatim Legal and MUI legal practitioners there were several conflicts in it. People who already consider sound horeg activities as a culture of rejecting the existence of an illegitimate fatwa regarding this matter. But on the other hand there are also people who support the East Java MUI fatwa that forbids it on the grounds of disturbing public comfort. It is not without reason that the East Java MUI forbids the sound of horeg, Mafsadah which has been clearly visible such as the activity of drinking alcohol in public, dancers who open genitalia, and disrupt public comfort.

US Bachelor Warosatul Anbiya ‘ Surely they will not be silent seeing clearly displayed, they are grinding to formulate a law. However, on the other hand there is also a figure of Kyai/Gus who differs of opinions with Ulama and MUI East Java in the sound of sound horeg, they allow it. Their statement which is also viral in Medos is considered as a match for the fatwa that forbids it even though in terms of Islamic scientific hierarchy is not all statements are considered as other legal solutions because there is a rule that says

And not every dispute comes, but there is a lucky dispute that is visible

And not every difference of opinion is considered meaningful, except differences that have a basis (hujjah proposition) from reasoning.

The community as a layman becomes confused about the differences in these two opinions, although in terms of the quality of opinions that allow sound horeg is not considered. The division of two camps in society certainly has a significant social impact, for example people who live in the area of the spread of sound at horeg but he shouts its prohibition automatically he will get a minimum impact is ostracized from his environment. The government as the holder of the authority to regulate this matter so as not to cause friction in society.

Also read: Horeg Sound Carnival, New Cultural Expressions or Just Making Noise?

In this horeg sound problem there are at least some conclusions and suggestions that can be drawn. First Society does not always mock the Haram Sound Horeg fatwa more and more scholars voiced it because they are considered to damage God’s religion. Second In the difference, public opinion is not a more selective community voice for anyone who voiced it whether he was right or just a lecturer. Third The government immediately issued regulations regarding sound at horeg in order to avoid noise in the community and since this paper was made by the East Java Provincial Government still has not issued rules related to this matter.[3]

Writer: Nurdiansyah Fikri Alfani, Santri Tebuireng
Editor: Rara Zaryry

[1] Ibn Taimiyah, Al-Sarim Al-Maslul ‘Ala Shamatim Al-Rasul;

[2] Fakhr al-Din al-Razi, Mafatih al-Ghayb at-Tafsir al-Kabir, (Bayrut, Dar Ihyā ‘at-Tourism Al-‘abī, 1999), 16/95.

[3]