Survival Strategies of the Parakansalak Ahmadiyya Community

The following text presents a synopsis of the abstract. As the conflict between Israel and Palestine intensifies, the Indonesian Ulama Council (MUI) has issued a fatwa that has generated controversy in various mass media, particularly on social media platforms. The objective of this study is to examine whether the "fatwa" issued by the Indonesian Ulama Council (MUI) constitutes a legitimate threat against Israeli products or a misinterpretation of the fatwa within the community. The research method employed is qualitative, with a descriptive-analytical approach. The secondary data set comprises social media platforms, including Instagram, Twitter, and YouTube, as well as websites relevant to the author's research. The primary data was obtained through interviews with various stakeholders, including consumers, MUI members, pro-Palestinian activists, and digital communication experts. The results indicated that misinterpretations of the fatwa led to public disorder, characterized by ambiguity in public perception, social pressures encouraging boycott conformity, and exacerbated consumer confusion due to digital misinformation. This research highlights the importance of religious literacy and the need to establish information authority within the digital landscape. Abstrak Seiring memanasnya konflik antara Israel dan Palestina, Majelis Ulama Indonesia (MUI) mengeluarkan fatwa yang menuai kontroversi di berbagai media massa, khususnya media sosial. Tujuan penelitian ini adalah untuk mengkaji apakah fatwa yang dikeluarkan oleh Majelis Ulama Indonesia (MUI) tersebut hanya sekadar ancaman bebas terhadap produk Israel atau merupakan kesalahpahaman terhadap fatwa tersebut di tengah masyarakat. Metode penelitian yang digunakan adalah kualitatif dengan pendekatan deskriptif-analitis; data sekunder meliputi media sosial seperti Instagram, Twitter, YouTube, dan situs web yang terkait dengan penelitian penulis; dan data primer diperoleh melalui wawancara dengan berbagai pemangku kepentingan, meliputi konsumen, anggota MUI, aktivis pro-Palestina, dan pakar komunikasi digital. Hasil penelitian menunjukkan bahwa terjadi kesalahpahaman mengenai fatwa yang menimbulkan kekacauan di ruang publik, yang berujung pada ambiguitas persepsi publik terhadap fatwa tersebut, tekanan sosial yang mendorong konformitas dalam aksi boikot, serta peran misinformasi digital yang memperparah kebingungan konsumen. Penelitian ini menyoroti pentingnya literasi agama dan penguatan otoritas informasi dalam konteks digital.

This article explores the regulation of halal tourism in Indonesia, focusing on the roles of the main Islamic organizations in Indonesia, namely the Indonesian Ulema Council (Majelis Ulama Indonesia, MUI), Nahdlatul Ulama (NU), and Muhammadiyah. Prompted by the ongoing debates surrounding the relationship between modernity and Islam in the context of halal tourism, this research analyses fatwas issued by these organizations and various local regulations in Indonesia. The study finds that the three organizations respond to halal tourism issues with differing approaches, with MUI dominating the discourse. MUI and NU tend to adopt exclusive stances, while Muhammadiyah demonstrates a more inclusive and flexible approach. The dominance of MUI fatwas is reflected in their frequent citation and integration into various local regulations related to halal tourism, indicating significant influence in shaping regional policies. Drawing on Michel Foucault’s theory of power/knowledge, this article concludes that the dominance of MUI fatwas in shaping the discourse of halal tourism regulation leads to a more exclusive society through the process of shariatization. This phenomenon reflects the influence of knowledge and policy control by Islamic institutions, directly or indirectly impacting the landscape of halal tourism regulation in Indonesia. Artikel ini mengeksplorasi regulasi pariwisata halal di Indonesia dengan memfokuskan pada peran organisasi Islam utama di Indonesia, yakni Majelis Ulama Indonesia (MUI), Nahdlatul Ulama (NU), dan Muhammadiyah. Penelitian ini dipicu oleh kompleksitas perdebatan terkini seputar hubungan antara modernitas dan Islam dalam konteks pariwisata halal. Melalui analisis fatwa dari ketiga organisasi Islam dan sejumlah peraturan daerah di Indonesia, penelitian ini menemukan bahwa ketiga organisasi tersebut merespons isu pariwisata halal dengan pendekatan yang berbeda, di mana MUI mendominasi diskursus tersebut. MUI dan NU cenderung mengadopsi sikap eksklusif, sementara Muhammadiyah menunjukkan pendekatan yang lebih inklusif dan fleksibel. Dominasi fatwa MUI tercermin dalam seringnya fatwa tersebut dirujuk dan diintegrasikan ke dalam berbagai peraturan daerah terkait pariwisata halal. Hal itu menandakan pengaruh yang signifikan dalam pembentukan kebijakan daerah. Dengan merujuk pada teori kuasa pengetahuan Michel Foucault, artikel ini berkesimpulan bahwa dominasi fatwa MUI dalam membentuk diskursus regulasi pariwisata halal mengarah pada masyarakat yang lebih eksklusif melalui proses syariatisasi. Fenomena ini mencerminkan pengaruh kontrol pengetahuan dan kebijakan oleh lembaga-lembaga Islam, yang secara langsung atau tidak langsung memengaruhi lanskap regulasi pariwisata halal di Indonesia.

The advancement of knowledge, particularly in the medical field, often surpasses established religious norms, giving rise to new legal challenges. This presents a significant issue for Islamic scholars and modern institutions such as Majelis Ulama Indonesia (the Indonesian Ulema Council, MUI). This article examines the dialectical relationship between revelation (naṣṣ) and science in the medical fatwas issued by the MUI, focusing on how Islamic scholars construct legal arguments by integrating the Qur’an and Hadith with scientific findings to advance scientific ijtihād (Islamic legal reasoning). Adopting a qualitative, library-based methodology, the study meticulously analyses 20 medical fatwas issued by the MUI between 2010 and 2021. Using a functional interpretive paradigm that incorporates revelation, reason, and reality as foundational elements of fatwa formulation, the article finds that the MUI engages in a dialogical process between revelation and science in its medical fatwas. The dialectic between naṣṣ and scientific discoveries reveals two models of integration: deductive-falsification and inductive-verification. The deductive-falsification model appears in fatwas offering guidance for specific actions, while the inductive-verification model is applied in determining the legal status of scientific products. These integration models demonstrate that the MUI positions naṣṣ as the independent variable and scientific findings as the dependent variable in the development of scientific ijtihād. This approach emphasises the decisive role of revelation in determining the acceptability of scientific advancements as the foundation for legal rulings. [Kemajuan ilmu pengetahuan, khususnya di bidang medis, sering kali melampaui norma-norma agama yang mapan, sehingga menimbulkan berbagai persoalan hukum baru. Hal ini menjadi tantangan bagi para ulama dan lembaga Islam modern seperti Majelis Ulama Indonesia (MUI). Artikel ini mengeksplorasi hubungan dialektika antara wahyu (naṣṣ) dan sains dalam fatwa-fatwa medis yang dikeluarkan MUI, serta bagaimana para ulama membangun dalil-dalil hukum dengan mengintegrasikan Alquran dan hadis dengan temuan-temuan ilmiah dalam pengembangan ijtihad ilmiah. Dengan mengadopsi metode kualitatif berbasis kepustakaan, penelitian ini menganalisis secara cermat isi dari 20 fatwa medis yang dikeluarkan MUI sejak tahun 2010 hingga 2021. Dengan menggunakan paradigma interpretatif fungsional yang mempertimbangkan wahyu, akal, dan realitas sebagai dasar pertimbangan fatwa, artikel ini menemukan bahwa MUI telah melakukan dialog antara wahyu dan sains dalam memproduksi fatwa-fatwa medisnya. Dialektika antara naṣṣ dan temuan-temuan ilmiah dalam fatwa-fatwa tersebut menunjukkan adanya dua model integrasi: deduktif-falsifikasi dan induktif-verifikatif. Model deduktif-falsifikasi ditemukan dalam fatwa-fatwa yang memberikan pedoman bagi umat Islam untuk mengamalkan tindakan-tindakan tertentu, sedangkan model induktif-verifikatif muncul dalam fatwa-fatwa yang menetapkan status hukum (halal atau haram) bagi produk-produk sains. Kedua model integrasi ini menunjukkan bahwa MUI telah memosisikan naṣṣ sebagai variabel independen dan temuan-temuan ilmiah sebagai variabel dependen dalam pengembangan ijtihad ilmiah. Temuan-temuan ini menempatkan wahyu sebagai faktor penentu diterima atau tidaknya suatu produk ilmiah sebagai dasar putusan hukum.]

Nowadays, Indonesian Ahmadiyya community is the religious minority group with highest number and level of prohibition regulations and persecution. Several studies already shown that this situation was triggered by the 2005 fatwa published by Indonesian Ulema Council (Majelis Ulama Indonesia – MUI) which declared the Ahmadiyya as deviant sect and that seemed to be confirmed by the State through the issuance of Joint Decree of 3 Ministers (SKB 3 Menteri) no 3 of 2008 concerning Warnings and Orders to Adherents, Members, and/or Members of the JAI Management and the Community. More than a decade after the issuance of the fatwa and decree, current Minister of Religion that appointed in December 2020, Yaqut Cholil Choumas, stated his desire to affirm the Ahmadiyya’s rights as citizens. In fact, this statement did not stop the persecution experienced by the Ahmadis, as what happened in Sintang District in September 2021. This study highlights that inappropriate State intervention in religious affairs has become one of the triggers that perpetuate the discrimination against minority groups. Along with this reason, this study attempts to examine the State’s narrative on Ahmadiyya’s issue through critical discourse analysis developed by Teun A. van Dijk (1993). This study finds that the State contributes to perpetuating discrimination against minority groups because it provides half-hearted protection for the Ahmadiyya community by placing the values of certain religious beliefs as well as harmony and public order as being more important than freedom of religion and belief.

Purpose – This study aims to determine the Indonesian Ulema Council (Majelis Ulama Indonesia, MUI) Da'wah Strategy in Wonogiri in broadcasting Wasathiyah Islamic values in Wonogiri as well as the supporting and inhibiting factors of the MUI Da'wah Strategy in Wonogiri.Method – This research is qualitative research, Data was collected by several data collection techniques: Observation, Interview, Documentation. The data analysis process is carried out throughout the research process, from planning and data collection to interpretation or interpretation of data or the content of data discussion in the field.Result – This research shows that there are three da'wah strategies used by MUI Wonogiri, namely: (1) Sentimental Da'wah Strategy (Al-Manhaj 'athifi), (2) Rational Da'wah Strategy (Al-Manhaj Al-Aqli), (3) Sensory Da'wah Strategy (Al-Manhaj Al-Hissi).Implication – The implications of this research are related to the importance of the da'wah movement of the Indonesian Ulema Council Wonogiri in strengthening the value of Wasathiyah IslamOriginality/Value – This study analyzes the views of the Da’i of the Wonogiri Indonesian Ulema Council on the understanding of wasathiyah Islam, and the activities of the da'wah movement in strengthening the understanding of Wasathiyah Islamic Values.***Tujuan - Penelitian ini bertujuan untuk mengetahui Strategi Dakwah MUI di Wonogiri dalam menyiarkan nilai-nilai Islam Wasathiyah di Wonogiri serta faktor-faktor pendukung dan penghambat Strategi Dakwah Majelis Ulama Indonesia (MUI) di WonogiriMetode - Penelitian ini merupakan penelitian kualitatif, Data dikumpulkan dengan beberapa teknik pengumpulan data: Pengamatan, Wawancara, Dokumentasi. Proses analisis data dilakukan selama proses penelitian, mulai dari perencanaan dan pengumpulan data hingga interpretasi atau interpretasi data atau isi pembahasan data di lapanganHasil - Penelitian ini menunjukkan bahwa: ada tiga strategi dakwah yang digunakan oleh MUI Wonogiri, yaitu: (1) Strategi Dakwah Sentimental (Al-Manhaj 'athifi), (2) Strategi Dakwah Rasional (Al-Manhaj Al-Aqli), (3) Strategi Dakwah Sensorik (Al-Manhaj Al-Hissi).Implikasi– Implikasi dari penelitian ini terkait pentingnya gerakan dakwah Majelis Ulama Indonesia Wonogiri dalam memperkuat nilai Islam Wasathiyah Orisinalitas/Nilai - Penelitian ini menganalisis pandangan Da’i Majelis Ulama Indonesia Wonogiri terhadap pemahaman Islam Wasathiyah , dan aktivitas gerakan dakwah dalam memperkuat pemahaman Nilai-Nilai Islam Wasathiyah

The research method used in this research is library research (Case Study) analyzing from books or various studies that have been done before. The results of this study are that in the view of Islamic economics there are several factors that influence poverty levels such as the distribution of zakat, infaq, and alms funds. Islam obliges to issue zakat, which functions as a coercion for someone to make his wealth always productive or always rotating. Fatwa of the Indonesian Ulema Council (MUI) Number: 23 of 2020 concerning the use of Zakat, Infaq, and Sadaqah assets to deal with the Covid-19 Outbreak and its impacts. That for this reason the Indonesian Ulema Council deems it necessary to stipulate a Fatwa regarding the utilization of zakat, infaq, and shadaqah assets for the prevention of the COVID-19 outbreak and the outline as a guideline. In a normative view, both MUI laws along with being strengthened by the arguments of the Koran, infaq and shadakah are Islamic laws that must be implemented, but basically they are not, but their implementation is provisions of Islamic law (Sunnah). It is time for us to make significant breakthroughs on the issue of maliyah worship, this worship is worship related to property so that it indicates more usefulness. Keywords: Infaq, Sadaqah, MUI Â ABSTRAK Metode penelitian yang digunakan dalam penelitian ini yaitu studi kepustakaan (Case Study) menganalisis dari buku ataupun berbagai penelitian yag telah dilakukan sebelumnya. Hasil penelitian ini adalah dalam pandangan ekonomi Islam terdapat beberapa faktor yang mempengaruhi tingkat kemiskinan seperti penyaluran dana zakat, infaq, dan sedekah. Agama Islam mewajibkan untuk mengeluarkan zakat, yang berfungsi sebagai memaksa seseorang untuk menjadikan hartanya agar senantiasa produktif atau selalu berputar. Fatwa Majelis Ulama Indonesia (MUI) Nomor: 23 Tahun 2020 tentang pemanfaatan harta Zakat, Infak, dan Shadaqah untuk penanggulangan Wabah Covid-19 dan dampaknya. Bahwa untuk itu Majelis Ulama Indonesia memandang perlu menetapkan Fatwa tentang pemanfaatan harta zakat, infak, dan shadaqah untuk penanggulangan wabah COVID-19 dan dampaknya sebagai pedoman. Dalam pandangan normatif baik MUI undang-undang beserta diperkuat dengan dalil-dalil alquran, infaq dan shadakah merupakah hukum Islam yang harus dilaksanakan namun pada dasarnya tidak mewajibkan akan tetapi pelaksaannya merupakan ketentuan dari syariat Islam (Sunnah). Sudah saatnya kita melakukan trobosan-trobosan yang signifikan terhadap persoalan ibadah maliyah, ibadah ini merupakan ibadah yang berkaitan dengan harta agar terindikasinya lebih berguna. Kata Kunci: Infaq, Shadaqah, MUI Â

Reviewed by: Islam in Indonesia: The Contest for Society, Ideas, and Value by Carool Kersten Chiara Formichi (bio) Carool Kersten. Islam in Indonesia: The Contest for Society, Ideas, and Value. London: Hurst & Co. Publishers and Oxford University Press, 2015. 392 pp. For generations, scholars have hailed Indonesia as the bedrock of tolerance and diversity in the Muslim world, a trait usually connected to the archipelago's gradual Islamization and the characterization of its population's affiliation to Islam as a "thin, flaking glaze" laid over a much stronger Hindu-Buddhist substratum.1 The national motto, Bhinneka tunggal Ika (Unity in Diversity), and the Pancasila state philosophy of five principles point in this same direction. As does the recent discourse on "Islam Nusantara" (Islam of the Archipelago). However, the violence that followed the fall of the Suharto regime and more recent political developments question this narrative of embedded tolerance. The result has been to push scholars to further investigate the origins of Indonesia's acceptance of diversity, as well as its counter discourses. Intolerance and Islamic exclusivism seem to be emerging from political and religious establishments alike, as strong statements are made against diversity and "pluralism" (to borrow from Michael Peletz),2 targeting groups such as the LGBT community, Ahmadi and Shi'a Muslims, and other religious minorities. Taking as a point of departure the 2005 MUI (Majelis Ulama Indonesia, Indonesian Ulema Council) "Fatwa 7," which condemned the rising influence of "secularism, pluralism, and liberalism" as Western and un-Islamic, Islam in Indonesia explores young Muslim intellectuals' engagement with these concepts and their reverberations in politics and society. From the disciplinary standpoint of religious studies, Carool Kersten illustrates current epistemological approaches to shari'a laws and the debate on "secularism, pluralism, and liberalism" (often treated as a connected triad), focusing on the "liberal" side of the spectrum and placing these debates within their contingent political context. Islam in Indonesia builds on Kersten's previous book, Cosmopolitans and Heretics.3 This connection is evident in his deployment of "cultural hybridity" as a key element in Indonesia's contemporary Muslim thought, and the intellectual genealogies that connect these twenty-first century thinkers to the previous generation. Although the theoretical contribution was stronger in the first book, Kersten's current [End Page 95] concentration on much younger—and less known—intellectuals has the added value of making accessible materials usually not available in the English language. Kersten's stated goal, as illustrated in the introduction, is to present an intellectual history "telling the story of those conceptualizing and formulating new ways of thinking about religion and translating these into agendas for reform" (7), with a focus on the "progressive" camp. Kersten rejects the goal of pursuing "a study of Islamic political ideas," pledging instead to "look beyond events and engage with the substance of these Islamic discourses" (10). That said, Kersten eventually argues that "both progressive and reactionary Muslim thinkers do not solely deal with religious questions, they also have secular vocations in dealing with Islam and politics; the place of Islamic law in contemporary Muslim societies; and finally, what this means for the country's religious plurality and the freedom of religion" (283). Hence, whereas the first half of the book delves into "religious questions," the second half looks into each of these "secular vocations," leaving for the last chapter to show how the two approaches have met in debates related to "Fatwa 7." Chapter one sets the stage by guiding the nonexpert reader through the politicking of the late Suharto era, the "dynastic failures" of Reformasi and the years of Susilo Bambang Yodhoyono (2004–14), up to the formation of the Jokowi-Kalla cabinet. This story is followed by a brief excursus on the role of Islamic parties in the 1998–2006 period and the "intellectual-historical context" for the "dramatic changes" that affected the Muslim intellectual landscape, with a partial eye to those whom Kersten refers to as "progressive Muslims," as opposed to the "conservative and reactionary" groups (5). Although Kersten admits that these terms might be less than satisfying, they remain his operative labels throughout the volume. As he disengages from political events, this taxonomy remains abstract, without connecting the...

Religious Freedom in Theory and Practice in Sri Lanka

This article's goal is to explain how the National Sharia Council Institution - Indonesian Ulema Council (DSN-MUI) works to avoid sharia conflicts. The purpose of this research is to provide a holistic view of the DSN-MUI's role in settling potential disputes involving sharia-related components of different spheres of life. This article uses a qualitative research method with a literature approach, meaning that it takes information from previously published works at the DSN-MUI Institute and the role it plays. The information collected is then critically examined to reveal how the DSN-MUI can be used to avoid and resolve sharia-based legal problems. The findings of the study indicate that the DSN-MUI Institute plays a significant part in the avoidance of sharia disagreements by issuing fatwas and guidance. Because the DSN-MUI acts as a respected authority in interpreting Islamic law and offering guidance on its application, it is able to avoid or resolve a variety of possible issues that may develop as a result of differences in the interpretations of Islamic law. In addition, the DSN-MUI serves as a community-recognized organization for the resolution of disputes, thereby assisting in the prevention of conflicts and the discovery of solutions that are in conformity with the tenets of sharia law.Keywords: DSN-MUI; Sharia Disputes; The Role of Prevention Abstrak:Artikel ini bertujuan untuk menjelaskan bagaimana Lembaga Dewan Syariah Nasional - Majelis Ulama Indonesia (DSN-MUI) bekerja untuk menghindari konflik syariah. Tujuan dari penelitian ini adalah untuk memberikan pandangan holistik tentang peran DSN-MUI dalam penyelesaian potensi sengketa yang melibatkan komponen-komponen yang terkait dengan syariah dari berbagai bidang kehidupan. Artikel ini menggunakan metode penelitian kualitatif dengan pendekatan literatur, artinya mengambil informasi dari karya-karya yang diterbitkan sebelumnya di Institut DSN-MUI dan peran yang dimainkannya. Informasi yang terkumpul kemudian dikaji secara kritis untuk mengungkap bagaimana DSN-MUI dapat digunakan untuk menghindari dan menyelesaikan permasalahan hukum berbasis syariah. Temuan penelitian menunjukkan bahwa DSN-MUI Institute berperan penting dalam menghindari perselisihan syariah dengan mengeluarkan fatwa dan tuntunan. Karena DSN-MUI bertindak sebagai otoritas yang dihormati dalam menafsirkan hukum Islam dan menawarkan pedoman penerapannya, ia mampu menghindari atau menyelesaikan berbagai kemungkinan masalah yang mungkin berkembang sebagai akibat dari perbedaan interpretasi hukum Islam. Selain itu, DSN-MUI berfungsi sebagai organisasi penyelesaian sengketa yang diakui masyarakat, sehingga membantu pencegahan konflik dan penemuan solusi yang sesuai dengan prinsip hukum syariah.Kata Kunci: DSN-MUI; Sengketa Syariah; Peran Pencegahan

One of the results produced by Ijtima’ Ulama of the Indonesian Fatwa Commission III which was held by the MUI (Indonesian Ulema Council) in 2009 in Padang Pajang was a fatwa concerning smoking. In the fatwa issued by the MUI, there are three points in the legal provisions regarding the cigarette law, namely first they agreed that there would be a difference regarding the smoking law, namely between makruh and haram. Secondly, the ijtima participants agreed to give the mandate to the Central MUI to establish a fatwa for the makruh or haram of smoking. Third, the ijtima’ulama agreed that smoking law is illegal for four things, namely smoking in public places, for children, for pregnant women and for the members of the Indonesian Ulama Council. This article seeks to examine the MUI fatwa in terms of its methodology.

Abstract. This study aims to analyze the halal status of products certified by the Indonesian Ulema Council (MUI) in the context of Fatwa Number 83 of 2023, which prohibits supporting Israeli aggression. This fatwa emphasizes that supporting entities that endorse Israeli aggression, either directly or indirectly, is haram. The study employs a descriptive-analytical approach, utilizing secondary data obtained from various sources, including MUI fatwas, literature on the concepts of halal and haram, as well as case studies on products affiliated with Israel. Data were collected through document and literature analysis and then analyzed using content analysis methods to assess the implications of the fatwa on the halal status of products. The results indicate that technically halal products may lose their halal status if affiliated with entities supporting Israeli aggression. The principle of haram li ghairihi is also applied in this case, where external factors such as a company's affiliation with actions contrary to Islamic principles can render previously halal products haram. These findings highlight the importance of halal certification bodies like MUI to update their certification procedures to include ethical dimensions and business affiliations, and to encourage Muslim consumers to be more critical in their product choices. This research provides important insights for producers, certification bodies, and consumers in ensuring that the halal status of products is not only evaluated based on ingredients and production processes but also from the perspective of affiliation and economic impact. Abstrak. Penelitian ini bertujuan untuk menganalisis status kehalalan produk yang telah disertifikasi oleh Majelis Ulama Indonesia (MUI) dalam konteks Fatwa Nomor 83 Tahun 2023 tentang larangan mendukung agresi Israel. Fatwa ini menekankan bahwa dukungan terhadap entitas yang mendukung agresi Israel, baik secara langsung maupun tidak langsung, adalah haram. Penelitian ini menggunakan pendekatan deskriptif-analitis dengan memanfaatkan data sekunder yang diperoleh dari berbagai sumber, termasuk fatwa MUI, literatur tentang konsep halal-haram, serta studi kasus mengenai produk yang terafiliasi dengan Israel. Data dikumpulkan melalui analisis dokumen dan literatur, lalu dianalisis menggunakan metode konten analisis untuk mengevaluasi implikasi fatwa terhadap status kehalalan produk. Hasil penelitian menunjukkan bahwa produk yang secara teknis halal dapat kehilangan status kehalalannya jika terafiliasi dengan entitas yang mendukung agresi Israel. Prinsip haram li ghairihi juga diterapkan dalam kasus ini, di mana faktor eksternal seperti afiliasi perusahaan dengan tindakan yang bertentangan dengan prinsip-prinsip Islam dapat menyebabkan produk yang sebelumnya halal menjadi haram. Implikasi ini menekankan pentingnya lembaga sertifikasi halal seperti Majelis Ulama Indonesia untuk memperbarui prosedur sertifikasi agar mencakup dimensi etis dan afiliasi bisnis, serta mendorong konsumen Muslim untuk lebih kritis dalam memilih produk. Penelitian ini memberikan wawasan penting bagi produsen, lembaga sertifikasi, dan konsumen dalam memastikan kehalalan produk tidak hanya dari segi bahan dan proses produksi, tetapi juga dari perspektif afiliasi dan dampak ekonomi yang dihasilkan.

This article attempts to explore the dynamics of the Lembaga Dakwah Islam Indonesia (LDII) or Indonesian Islamic Da'wah Institution community in Kediri of East Java, Indonesia in maintaining its existence, transforming and seeing the processes, patterns, and strategies that developed by the LDII. The article elaborates how social actors of the LDII carry out social practices continuously so that LDII can continue to survive, develop, and reform the doctrine and religious identity paradigm and its organizational identity thus being accepted by people in the region. The role of the actors as the agent in changing the character of the movement is discussed in this work. They have made strategies including building closeness to the authorities, building attitudes of openness, changing the image of the organization, strengthening identity, establishing dialogue and public cooperation with the Indonesian Ulema Council (MUI – Majelis Ulama Indonesia) that positioning LDII as a heretical and splinter organization, and establishing cooperation with Religious Community Organizations (Ormas) that are considered mainstream, such as NU (Nahdatul Ulama) and Muhammadiyah. This work attempts to provide materials and considerations in dealing with the issue of raising between the flow of splinters and established groups.

This article attempts to explore the dynamics of the Lembaga Dakwah Islam Indonesia (LDII) or Indonesian Islamic Da'wah Institution community in Kediri of East Java, Indonesia in maintaining its existence, transforming and seeing the processes, patterns, and strategies that developed by the LDII. The article elaborates how social actors of the LDII carry out social practices continuously so that LDII can continue to survive, develop, and reform the doctrine and religious identity paradigm and its organizational identity thus being accepted by people in the region. The role of the actors as the agent in changing the character of the movement is discussed in this work. They have made strategies including building closeness to the authorities, building attitudes of openness, changing the image of the organization, strengthening identity, establishing dialogue and public cooperation with the Indonesian Ulema Council (MUI – Majelis Ulama Indonesia) that positioning LDII as a heretical and splinter organization, and establishing cooperation with Religious Community Organizations (Ormas) that are considered mainstream, such as NU (Nahdatul Ulama) and Muhammadiyah. This work attempts to provide materials and considerations in dealing with the issue of raising between the flow of splinters and established groups.

Abstract. Freedom in practice religion is a right guaranteed by the government, including for Muslims. One form of this guarantee is consumer protection of halal products, which is regulated in the Halal Product Guarantee Act and Government Regulations for the Implementation of the Halal Product Guarantee Sector. This law governs the certification and labeling of halal products, granting consumers the right to receive clear, accurate, and honest information about the condition and assurance of goods and services they consume, especially regarding the halal status of the products. With halal certification and labeling, consumers can feel safe and confident about the products they purchase. Halal certification not only benefits consumers by providing legal certainty and protection but also benefits businesses by increasing consumer trust in their products. Regarding intoxicating beverage products, there is a tolerance for alcohol content levels stipulated in the Indonesian Ulema Council (MUI) Fatwa Number 10 2018 on Food and Beverage Products Containing Alcohol/Ethanol, which is less than 0.5%. However, the reality shows that legal protection through various existing regulations has not fully guaranteed the good faith of business actors, especially the issue of halal certification procedures. There are four common violations related to halal products: first, displaying a halal label without having BPOM and MUI certification; second, products circulating in the community without a halal label; third, composition not listed but upon examination contains haram substances like pork; fourth, products with foreign BPOM, halal logo included, but without clear information about the importer. This study aims to understand the procedure for applying for halal certification to BPJPH for wine products and to analyze the legal protection for consumers who have purchased wine products containing alcohol. The research method used is normative juridical or library research. The conclusion of this study shows that the halal certification procedure established by BPJPH in the legislation has not been able to guarantee the compliance of business actors. Legal protection for consumers who have purchased and consumed wine products containing alcohol with halal labeling is by providing compensation in the form of a refund. Abstrak. Kebebasan menentukan agama adalah hak yang dijamin oleh negara, termasuk bagi pemeluk agama Islam. Salah satu bentuk jaminan ini adalah perlindungan konsumen terhadap produk halal, yang diatur dalam Undang Undang Jaminan Produk Halal dan Peraturan Pemerintah Penyelenggaraan Bidang Jaminan Produk Halal. Peraturan tersebut mengatur tentang sertifikasi dan labelisasi produk halal, yang memberikan hak kepada konsumen untuk menerima informasi yang jelas, benar, dan jujur mengenai kondisi serta jaminan barang dan jasa yang mereka konsumsi, khususnya terkait status kehalalan produk. Dengan adanya sertifikasi halal dan label halal, konsumen dapat merasa aman dan percaya terhadap produk yang mereka beli. Terkait produk minuman yang memabukkan, terdapat toleransi kadar kandungan alkohol yang diatur dalam Fatwa Majelis Ulama Indonesia (MUI) Nomor 10 Tahun 2018 tentang Produk Makanan dan Minuman yang Mengandung Alkohol/Etanol yaitu kurang dari 0,5%. Meskipun demikian, realitanya menunjukkan bahwa perlindungan hukum melalui berbagai peraturan yang ada belum sepenuhnya menjamin itikad baik dari pelaku usaha, terutama persoalan prosedur sertifikasi halal. Terdapat empat bentuk pelanggaran yang sering terjadi terkait produk halal: pertama, mencantumkan label halal tanpa memiliki sertifikasi BPOM dan MUI; kedua, produk tetap beredar di masyarakat meskipun tidak mencantumkan label halal; ketiga, komposisi tidak dicantumkan tetapi setelah diteliti ternyata mengandung bahan haram seperti babi; keempat, produk dengan BPOM merek luar dan logo halal yang dicantumkan tanpa informasi yang jelas tentang importirnya. Penelitian ini bertujuan untuk memahami prosedur pengajuan sertifikasi halal ke BPJPH untuk produk minuman wine dan menganalisis perlindungan hukum bagi konsumen yang telah membeli produk minuman wine mengandung alkohol. Metode penelitian yang digunakan adalah yuridis normatif. Kesimpulan dari penelitian ini menunjukkan bahwa prosedur sertifikasi halal yang telah ditetapkan oleh BPJPH dalam peraturan perundang-undangan belum mampu menjamin kepatuhan pelaku usaha. Perlindungan hukum terhadap konsumen yang telah membeli dan mengonsumsi produk minuman wine yang mengandung alkohol dengan label halal adalah dengan pemberian ganti rugi berupa pengembalian uang.

Purpose: This study aims to investigate the role of the stock investment system in fostering the people's economy, focusing on the views of the Indonesian Ulema Council/ Majelis Ulama Indonesia (MUI) on its contribution to the Sustainable Development Goals (SDGs). This study also aims to identify factors that support or hinder the implementation of the stock investment system in the economic context of the people in PT Suryamu. Theoretical Framework: This study uses the Islamic economic framework and principles advocated by the Indonesian Ulema Council (MUI). The stock investment system is seen as a potential instrument to promote people's economic participation and support sustainable economic development, in accordance with Islamic values that prioritize justice, transparency, and common prosperity. Methods: The data in this study was collected through the analysis of fatwa documents or guidelines issued by the MUI related to stock investment, as well as related literature studies. The collected data were analyzed thematically to identify key patterns and significant findings. This research is a type of field research using a qualitative approach, where the data will be analyzed with the fatwa of the National Sharia Council of the Indonesian Ulema Council NO: 135 / DSN-MUI / V / 2020 concerning stocks. Results and Conclusion: The results of this study show that: 1) There is clarity of the contract at the beginning of the transaction, investors use the shirkah contract, some investors are chosen to be representatives of several investors using the wakalah bil istitsmar contract and the employees who work according to the work contract set by the company use the ijarah contract. 2) The parties who are associated are Muhammadiyah investors who already have a Muhammadiyah membership card as a condition to invest their funds in PT Suryamu. 3) The object of the contract is in the form of shares in the form of letters whose initial value of shares per share is Rp 100.000,-. From the point of view of the fatwa of the National Sharia Council of the Indonesian Ulema Council NO: 135/DSN-MUI/V/2020 regarding shares is by the criteria set by the fatwa. Research implications: The Company's stock investment meets sharia criteria with well-managed potential risks. So the implications and recommendations are to continue taking investment. Originality/value: Research on sharia stock investment with the fatwa approach of the Indonesian ulema council is very unique, specially studied in companies that carry out the concept of sharia.