<em>The phenomenon of the halal lifestyle demands modern society to fulfill sharia principles in almost all aspects of life. In order to improve the quality of halal integrity to reach the global market potential of US$ 2.3 trillion, a system is built that can accommodate halal products. In the end, a halal value chain was formed that could integrate various companies and industries to work hand in hand to build a halal ecosystem. One aspect that cannot be abandoned in the development of the halal ecosystem is the financial sector in which transactions and financial mobilization occur. Of course, the system used is Islamic finance, in accordance with the principles of the halal value chain. One of the Islamic finance sectors is sharia insurance. In general, insurance is used as a guarantee if one day there is a loss to the related party. The halal industry certainly does not guarantee the avoidance of business actors from losses. From this, it can be understood that Islamic insurance plays a vital role in developing the halal value chain. Therefore, further research is needed regarding the identification of the role of Islamic insurance in optimizing the halal value chain. This research using qualitative methods and library research aims to analyze the role of sharia insurance in developing the halal value chain. The results found that almost all halal value chain clusters such as food and beverage clusters, halal tourism, fashion, cosmetics, and recreational media require sharia insurance to develop the halal value chain. This is because sharia insurance can guarantee the continuity of sharia-based businesses if there is an unthinkable loss one day. The government needs to pay more attention to implementing the Islamic financial system, one of which is sharia insurance, if it wants to create a halal ecosystem in Indonesia.</em>

End-stage renal disease (ESRD) cases continue to increase. However, the increase in cases of ESRD is not matched by the supply of kidneys as a condition for being able to perform a kidney transplant. Although this is not the only way to treat this case, it is only with a kidney transplant that the patient can truly recover. New York University Langone's success in xenotransplantation procedure using a genetically engineered pig kidney has become a new polemic in Islamic law issues. According to Islamic law, a pig has forbidden legal status (haram). This article analyzes the practice of xenotransplantation of pig kidneys in the human body using the concept of “Halal-haram” by Yusuf al-Qaradawi and “Maslahah” by Harun Sencal & Mehmet Asutay. This study is a qualitative method using a library research approach. This study found that it is permissible to do prohibited things during an emergency (daruriyat). In addition, in the realm of maslahah, hajiyat cannot beat daruriyat. Finally, summing up from these two Islamic scholars’ thoughts indicates that pig kidney xenotransplantation is prohibited as long as other alternatives to treat ERSD patients are available. Some options might be taken, such as hemodialysis and blood filtration (CAPD); therefore, it cannot be considered an emergency. Keywords: Pig kidney xenotransplantation, Islamic legal thoughts, halal-haram concept, principle of mashlahah

Arkoun sees a stagnation in religious studies experienced by many researchers, either by Muslims (insiders) or by non Muslims such as orientalists or occidentalists (outsiders). This is due to Arkoun's study of Islam which is logocentric, which is only centered on one opinion. This phenomenon continues to the point that people see Islam as Islamism, not Islamology. This paper wants to reveal how the responses and solutions offered by Arkoun in addressing this phenomenon. This research uses qualitative methodology and literature study. Arkoun offers the concept of deconstruction, which eliminates the construction of old knowledge buildings and offers new ones. To achieve this, Arkoun proposed the methodology of appliance islamology as a new way of reading Islam. One of them is with intertextuality, a reading Islamic religious sources with various scientific approaches, including social sciences and humanities. Although he received some criticism from various parties, however with his new reading, Arkoun found a new concept in Islamic studies that was more in line with the times..