In the diverse landscape of Indonesian Islam, questions often arise regarding the relationship between organizational affiliation and religious rulings.
Can a member of Nahdlatul Ulama, for example, follow Muhammadiyah Fatwas? Can a member of Persis adhere to a fatwa issued by Muhammadiyah’s Council for Religious Opinion and Reform? Or must every member of every Islamic organization follow only the rulings of their own institution.
Such questions often stem from the assumption that a fatwa applies exclusively to the members of the organization that issues it. In Islamic tradition, however, a fatwa is essentially a religious legal opinion provided by a mufti or a fatwa council in response to a particular issue.
A fatwa is not legislation that binds all Muslims by force. Rather, it is the result of ijtihad (legal reasoning) that may serve as guidance for anyone who finds its arguments convincing. It is commonly referred to as a legal opinion.
The Qur’an instructs Muslims to seek guidance from those who possess knowledge when faced with matters they do not understand. Allah says:
فَسْـَٔلُوٓا أَهْلَ الذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ
“So ask those who possess knowledge if you do not know.” (QS. an-Nahl [16]: 43)
This verse does not limit Muslims to consulting scholars from a particular group or community. The determining factors are the scholar’s knowledge, integrity, and competence in providing religious guidance.
Likewise, Allah says:
فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ
“So fear Allah as much as you are able.” (QS. at-Taghabun [64]: 16)
This verse indicates that every Muslim is obligated to seek and follow the opinion that they believe is closest to the truth according to their ability. As long as this is done sincerely in pursuit of truth—not driven by personal desires or vested interests—it is considered part of one’s devotion to Allah.
Classical Islamic jurists also explained that ordinary Muslims (awam) may follow scholars whose knowledge and piety they trust. There is no requirement that a Muslim remain permanently bound to a single mufti or fatwa institution throughout their life. Differences of opinion among scholars have existed since the era of the Prophet’s Companions.
Therefore, following Muhammadiyah fatwas does not automatically make someone a Muhammadiyah member. Conversely, choosing not to follow a Muhammadiyah fatwa does not remove someone from Muhammadiyah. A fatwa is the product of ijtihad that remains open to study, examination, and application by anyone. People are free to read it, evaluate it critically, and practice it according to their own religious and intellectual convictions.
One Majelis Tarjih fatwa explicitly states:
“In essence, Tarjih fatwas are not intended exclusively for Muhammadiyah members but for the public at large. This can be seen from the fact that several Tarjih fatwas have received appreciation and support from other institutions as well as from the government.”
One example is the fatwa declaring smoking to be prohibited (haram). A person who is not a Muhammadiyah member may still follow this ruling if they believe its arguments are stronger or more reassuring to their conscience. Moreover, the conclusion that smoking is haram is also shared by a number of fatwa councils and scholars throughout the Muslim world.
Reference:
Council for Religious Opinion and Reform of The Central Board of Muhammadiyah, “Bolehkah Warga NU Mengikuti Fatwa Majelis Tarjih Tentang Rokok?”, Suara Muhammadiyah ed. 109, 2024.
