This article aims to identify and analyze the urgency and future of fiqh legislation for halal products in Indonesia. In addition, this article also aims to identify and analyze whether Law no. 33 of 2014 concerning the Guarantee of Halal Products is the result of authoritarianism in the name of Islamic law in Indonesia or is a constitutional guarantee for the majority of Muslims. The conclusion of this study shows that the effort to enact the jurisprudence of halal products through the Halal Product Guarantee Law is a constitutional necessity for Indonesian citizens who are predominantly Muslim. The regulation of halal certification in the Halal Product Guarantee Law is a form of legal certainty and constitutional protections for the majority of Muslims as consumers in Indonesia. In addition, the existence of the Halal Product Guarantee Law is also considered to provide benefits economically, socially, and healthily, which applies universally regardless of religion. Even the accusation that the Halal Product Guarantee Law is a product of authoritarianism that harms non-Muslims cannot be justified. Because the producers of food and medicine that are widely circulating in supermarkets and mini-markets in Indonesia are actually non-Muslim owners. Even with this halal certification, their products can enter the world market, especially in Muslim countries.

This study aims to analyze the epistemological construction of human rights from the orthodox perspective of Al-Maududi, the liberalism perspective of An-Na'im, and the moderatism perspective of Baderin. This study uses library research with a descriptive-qualitative approach. This study shows that the presence of Al-Maududi's human rights orthodoxy seeks to campaign that the concept of human rights owned by Islam is far more humanistic than the ones campaigned for and standardized by the Western. On the other hand, the presence of liberalism belief moderated by Abdullahi Ahmad An-Na'im strives to fight for Islamic human rights, which can comply with the human rights standards of the Western. The standardization of An-Na'im's liberalism departs from the view that human beings are the measure of everything. Therefore, that human rights liberalism is anthropocentric and secular. In the middle of those two different points of view about human rights, Mashood A. Baderin tried to mediate Islam and human rights harmoniously. For Baderin, instead of making those two piles contradict, they should be synergized with each other. Theoretically and practically, this article offers a discourse between the dialectical discourse of Islamic and western human rights.Penelitian ini bertujuan menganalisis bagaimana konstruksi epistemologi ortodoksi HAM dalam perspektif Al-Maududi, konstruksi epistemologi liberalisme HAM dalam perspektif An-Na’im, serta konstruksi epistemologi moderatisme HAM dalam pandangan Baderin. Penelitian ini merupakan penelitian  kepustakaan dengan pendekatan deskriptif-kualitatif. Adapun hasil dari studi ini menunjukkan bahwa kehadiran ortodoksi HAM Al-Maududi berupaya mengkampanyekan bahwa konsep HAM yang dimiliki Islam merupakan konsep HAM yang jauh lebih humanis ketimbang HAM yang dikampanyekan dan distandarkan oleh Barat. Sebaliknya, kehadiran liberalisme HAM ala Abdullahi Ahmad An-Na’im berupaya memperjuangkan bahwa HAM Islam harus mengikuti standar HAM yang dimiliki oleh Barat. Standarisasi liberalisme HAM An-Na’im berangkat dari pandangan yang menjadikan manusia sebagai ukuran dari segala sesuatu. Oleh karena itu, liberalisme HAM bersifat antroposentris dan sekuler. Di tengah kedua kutub pemikiran HAM yang berbeda tersebut, Mashood A. Baderin berusaha mendudukkan Islam dan HAM secara harmonis. Bagi Baderin, keduanya tidak harus dipertentangkan, melainkan disinergikan satu sama lain. Secara teoritis dan praktis, artikel ini menawarkan sebuah diskursus antara wacana HAM Islam dan barat yang dialektis.

Some circles suggest that the phenomenon of intolerance and religious conflict in Indonesia will be reduced by a religious education model dominated by a mono-religious approach. The approach that focuses on deepening the knowledge of all religions is considered to be the cause of the persistence of interfaith stigma and prejudice. However, there are objections from various circles to the concept and application of interreligious education which requires close dialogue and interaction, an appreciative attitude, and openness to adherents of other religions. This article argues that the development of a peaceful and diverse mono-religious education approach is possible. This study employs Mohammed Abu-Nimer's theory as an alternative model of Islamic peace education that is strategic, participatory and practical; it focuses on his experience in conflict areas and in the Islamic education environment, which is often stigmatized conservatively in the Middle East and Africa. This study confirms that monoreligious education provides room for peace education that builds pedagogy of tolerance, diversity and human rights.

No abstract

Many circles consider that Islamic family law in Indonesia must be renewed. But Islamic family law renewal is not an easy matter. The rejection of various parties to the Counter Legal Draft-Compilation of Islamic Law (CLD-KHI), as an effort to renew Islamic family law, become evidence of the difficulty of the renewal. Rejection of the CLD-KHI on the other hand also shows that Islamic family law reform must be carried out with approaches and methodologies derived from the tradition of Islamic thought itself. In this context, ijtihad based on maqashid syari'ah acts as a conceptual basis for the methodology of Islamic family law reform. This article aims to examine how the formulation and methodological contribution of maqashid syari'ah-based ijtihad in the development of Islamic family law. This study is normative juridical with a statute approach and analytical approach. The analysis is carried out with a qualitative descriptive method to describe the methodological contributions of ijtihad based on maqashid shari'ah in the formulation and development of Islamic family law.