penggunaan analisis dampak hukum (an-naz} ar fi> al-ma'a> la> t) dalam upaya penggalian maqa> s} id asy-syari> 'ah. Penerapan metode ini bisa dilihat dalam kasus penentuan hukum pernikahan dengan ahli kitab, persaksian dalam talak, dan wasiat wajib.Kata kunci: al-Ah} wa> l al-Syakhs} iyyah, maqa> s} id al-syari> 'ah, hukum keluarga, perkawinan, wasiat wajib AbstractTo date, the study of Islamic personal laws is often merely based on the provisions taken from the books of fiqh, so it is examined without philosophical meaning. This paper examines al-Ah} wa> l al-Syakhs} iyah, which is a study in the field of family law.This study is of important because the legal reasoning in studying this area of law can be examined carefully. Therefore, the approach of legal purposes (maqa> s} id alsyari> 'ah) is essentially incorporated in order that the application of Islamic law can be directed to establish a social order based on goodness and justice as well as social equality. The urgency of philosophical and sociological aspects in this study is seen from the use of the legal effect analysis (al-naz} ar fi> al-ma'a> la> t) as an effort to take out legal purposes. The application of this method can be seen in the case of marriage with ahl al-kita> b, the witness in divorce, and the obligatory testament.

ABSTRAKStudi agama, kususnya Islam, selalu memunculkan persoalan objektivitas antara peneliti dan objek yang dikaji sekaligus terhadap pihak lain, di mana masalah objektif atau subjektifnya suatu penelitian sangat bergantung terhadap pendekatan sekaligus metodologinya. Studi Islam bukan saja menyangkut persoalan fenomenologi, terutama jika dikaitkan dengan studi Islam di masa modern (kontemporer) sekarang ini. Studi Islam selalu dipengaruhi oleh perkembangan ilmu pengetahuan, sehingga pendekatan apapun yang digunakan untuk melakukan studi Islam, tidak dapat mendorong seseorang untuk cenderung mengukuhkan dan melahirkan truth claim terhadap pendekatannya dan menafikan yang lainnya. Selain itu, paradigma baru yang sesuai dengan perkembangan ilmu pengetahuan, khususnya ilmu-ilmu sosial, perlu mendapat tempat agar dapat menawarkan pandangan baru dalam mengkaji agama yang lebih terbuka dan berpandangan ke depan dengan mengakomodasi nilai-nilai universal. Kata Kunci: Rekonstruksi, Studi Islam, Studi Agama, Kontemporer, Modern ABSTRACTReligious studies, especially Islam, always raise questions of objectivity between researchers and the objects studied at the same time to other parties, where objective or subjective problems of a study depend heavily on the approach and methodology. Islamic studies are not only concerned with the issue of phenomenology, especially if it is associated with the study of Islam in the modern (contemporary) era. Islamic studies are always influenced by the development of science, so that any approach that is used to conduct Islamic studies, cannot encourage someone to tend to confirm and bring up the truth claim against his approach and deny the others. In addition, a new paradigm that is in line with the development of science, especially the social sciences, needs to be given a place so that it can offer a new view in studying religion that is more open and forward-looking by accommodating universal values. PENDAHULUAN StudiIslam di masa kontemporer banyak dipengaruhi oleh faktor-faktor yang berasal dari luar dunia akademik ilmiah, seperti politik dan ideologi, sehingga studi Islam lebih bersifat partikular dan tidak menggambarkan fenomena keagamaan yang sesungguhnya.Bahkan lebih parah lagi, studi Islam

Human rights, including freedom of religion, are generally accepted and granted by all governments regardless of their ideology, political, economic, and social conditions. In a Muslim majority country such as Indonesia, ideally freedom of religion is considered to mean that the government allows religious practices of religious minorities or other sects besides the state religion, and does not persecute believers in other faiths. This paper discusses Indonesia's constitutional provisions concerning legal rights of citizens on freedom of religion, whether the government upholds the constitution as a concrete way to deal with human rights protection or it complies with some groups' demand to tighten restrictions on "the Western concept of" religious liberty. This paper concludes that even though there are many provisions in the Indonesia's constitution and in its legal system which is supportive of religious freedom, some governmental provisions were enacted based on social considerations, rather than to strengthen constitutional provisions.

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