FATWA SEBAGAI INSTRUMEN LEGISLASI DAN KONTROL SOSIAL: PERBANDINGAN SISTEM KETATANEGARAAN ANTARA REPUBLIK INDONESIA DENGAN REPUBLIK ISLAM IRAN DALAM KASUS LGBT

Putri Karimah Harahap, S.H, NIM.: 23203012052 (2025) FATWA SEBAGAI INSTRUMEN LEGISLASI DAN KONTROL SOSIAL: PERBANDINGAN SISTEM KETATANEGARAAN ANTARA REPUBLIK INDONESIA DENGAN REPUBLIK ISLAM IRAN DALAM KASUS LGBT. Masters thesis, UIN SUNAN KALIJAGA YOGYAKARTA.

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Abstract

The present study examines the role of fatwas as dual instruments legislation and social control through a comparative analysis of the state governance systems of the Republic of Indonesia and the Islamic Republic of Iran within the context of LGBT issues. Fatwas play a significant role in shaping public opinion and influencing the social behavior of Muslims. Although the fatwa in Indonesia is juridically non-binding (soft law), fatwas issued by clerics in Iran possess binding legal force within the Shiite theocratic system. This comparative exercise is urgent because it highlights the adaptation of fatwas in a democracy versus a theocracy when confronting global human rights issues. The research addresses two main questions, How does the fatwa function as an instrument of legislation within the legal systems of Indonesia and Iran concerning LGBT issues, and How do the legal approaches compare between Indonesia and Iran in regulating LGBT issues through fatwas. The study adopts a normative juridical approach and Comparative approach. The analysis is grounded in Maqāṣid al-Sharī‘ah theory (Asy-Syāṭibī) as a framework of values and the theory of social control by Émile Durkheim (as a framework of social mechanisms). The research is descriptive-analytical in nature. Primary data sources comprise laws and regulations, Iran’s 1979 Constitution, MUI fatwas, and the Supreme Leader’s fatwas. Secondary data, including books, journals, and scholarly works, were obtained through library research. The findings indicate that fatwas function as dual instruments oriented toward the protection of Maqāṣid al-Sharī‘ah (ḥifẓ al-nasl and ḥifẓ al-dīn) and the collective conscience for social control in both countries. The fundamental difference lies in implementation, In Iran, the fatwa undergoes a total transformation into repressive criminal law (hard law), guaranteeing absolute legal control and enforcing mechanical solidarity. The fatwa has been fully integrated as an instrument of legislation. In Indonesia, the MUI fatwa acts only as pre-legislative pressure (soft law) and as a political-moral instrument. The fatwa effectively triggers social control (stigma, discrimination) but fails to achieve full integration into criminal legislation due to negotiations with the principles of constitutional supremacy and human rights. The conclusion of this study is that the fatwa in Iran is final and binding, eradicating the boundary between morality and law. Conversely, the fatwa in Indonesia remains moral and dominant at the social level, yet non-binding at the formal legislative level. The main recommendation is that policymakers should reexamine LGBT regulations to align with the principles of justice and human rights within the Maqāṣid al-Sharī‘ah framework. Additionally, fatwa institutions are encouraged to adopt a more humane and contextual approach to mitigate discrimination and stigma.

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