Ulama Indonesia Research Articles

Beribadah di Tengah Wabak Covid-19: Analisis Terhadap Fatwa Majelis Ulama Indonesia No 14 Tahun 2020 Berasaskan Teori Maqāṣid al-Sharī‘ah al-Shāṭibī

The Indonesian Ulama Council (MUI) has issued fatwa number 14 of the year 2020 on the Maintenance of Prayer in the Situation of the COVID-19 Outbreak. Issues that were fatwaed such as not holding Friday prayers and replacing with noon prayers, not congregating in mosques, the ban on holding religious activities in public areas with high COVID-19 contagion and so on. Therefore, this article will analyze the fatwa based on the theory of maqāṣid al-sharī‘ah al-Shāṭibī. Using the literature review method, this article concludes that the MUI fatwa has resulted in a response to the COVID-19 pandemic declaration that spread to Indonesia as well as provide guidance to the community regarding permission to worship in the COVID-19 epidemic situation. Studies show that the members of the MUI Fatwa Commission take into account the aspect of maslahah in the determination of fatwas. The maslahah refers to the theory of maqāṣid al-sharī‘ah al-Shāṭibī, and covers all levels whether the levels of ḍarūriyyah, ḥājiyyah and taḥsīniyyah.

Learning the Yellow Book with the Arabic Meaning of Pegon as Preserving the Intellectual Work of Indonesian Ulemas

The era of disruption is spurring the digitalization process in various aspects of life and showing the beginning of the democratization of knowledge, which gives individuals the opportunity to be creative and use productive technology. In this era, the pegon script began to be unrecognized by the millennial generation in Indonesia. This research focused on “The existence and implications of learning the yellow book with the Arabic meaning of pegon as preserving the intellectual work of Indonesian ulama in the era of disruption.” A qualitative model with a historical approach was used in this research. The results of this research: (a) the emergence of the era of disruption had a major impact on changes in lifestyle, social patterns, business, and technological digitalization, as well as the world of education. This changing trend demanded effectiveness and efficiency in energy, time, and costs; (b) Implications of learning the yellow book in Islamic boarding schools with the meaning of Pegon Arabic in this era of disruption was very useful and can be used as a means of preserving the intellectual work of Indonesian ulama.

Al-Ta‘līm al-Islāmī al-maftūḥ ladá KH. Sahal Mahfudz (1937-2014)

KH. Sahal Mahfudz represents Indonesia’s traditional ulama (salaf) with an open mind to change. His existence is crucial because he has held various highest positions in several leading Indonesian religious institutions, such as Chairman (Rais Aam) of the Nahdlatul Ulama Executive Board (PBNU) for three periods and as Chairman of the Indonesian Ulama Council (MUI) for 15 years. This article highlights his thoughts on integrating Islamic education with socio-cultural and scientific contexts. By examining his works, this article concludes that Islamic education, according to KH. Sahal Mahfudz has an integrative function with four main criteria. First, it has an integrated fundamental role. Second, it is not closed, not isolated from the socio-cultural context and has an accommodative attitude, and is open to revitalization. Third, it supports an interdisciplinary-multidisciplinary way of thinking. Fourth, it has an innovative character by bringing together tradition and modernity. From these findings, this article mentions these ideas as open Islamic education of KH. Sahal Mahfudz.

Debates in Modern Economic Transactions: Assessing the Gopay Agreement in the Perspective of Indonesian Ulama

This article examines the debates of Indonesian scholars regarding the Gopay contract and the law of its transactions. This article attempts to answer two questions: why do the scholars have different opinions about the Gopay contract? And what are the legal consequences of these different opinions? Using a normative approach and Sharia contract theory, the following conclusions are obtained: first, scholars differ in opinion regarding the contract used in Gopay. The Fatwa Council of Al-Irsyad and Erwandi Tarmizi believe that the contract in Gopay is a qardh contract or debt. So, making transactions with the Gopay application is unlawful because it contains elements of usury ( riba ), namely discounts given by Gojek to customers. Muhammadiyah believe that Gopay transaction could be categorized as ijarah maushufah fi dzimmah scheme. So, making transaction with it is permissible as for other marketing. Meanwhile, Nahdlatul Ulama and DSN-MUI scholars believe that the Gopay contract as a wadi’ah (safekeeping) contract. So, making transactions with the Gopay application is permissible because the discount given by Gojek to customers or consumers is just a gift or bonus and does not include usury. This article finds that in assessing cases of modern transactions, apart from the perspective of halal and haram, contemporary scholars also seem confused as to which scheme is suitable for such transactions. Thus, in the case of Gopay, there are three schemes that appear in the opinion of scholars, namely qardh , wadī’ah , and ijarah maushufah fi dzimmah contracts. Abstrak: Artikel ini mengkaji perdebatan para ulama Indonesia terkait akad Gopay dan hukum bertransaksi dengannya. Ada dua pertanyaan yang hendak dijawab dalam artikel ini: mengapa para ulama berbeda pendapat tentang akad dalam Gopay?, dan apa konsekuensi hukum dari perbedaan pendapat tersebut? Menggunakan pendekatan normatif dan teori perjanjian syariah diperoleh simpulan sebagai berikut: pertama , terjadi perbedaan pendapat di kalangan para ulama terkait akad yang digunakan dalam Gopay. Dewan Fatwa Al-Irsyad dan Erwandi Tarmizi berpendapat bahwa akad dalam Gopay adalah akad qardh atau hutang piutang sehingga melakukan transaksi dengannya adalah haram karena di dalamnya mengandung unsur riba, yakni adanya diskon yang diberikan oleh pihak Gojek kepada pelanggan atau konsumen. Muhammadiyah menyatakan bahwa Gopay merupakan skema ijarah maushufah fi dzimmah sehingga transaksinya diperbolehkan sebagaikmana transaksi muamalah lain dalam perdagangan. Sementara para ulama dari kalangan Nahdlatul Ulama dan DSN-MUI memandang bahwa akad Gopay adalah akad wadi’ah (penitipan). Oleh sebab itu, melakukan transaksi dengan aplikasi Gopay adalah boleh karena diskon yang diberikan pihak Gojek kepada para pelanggan atau konsumen hanyalah sebuah hadiah atau bonus semata dan hal itu tidak termasuk riba. Artikel ini menemukan bahwa dalam menilai transaksi dalam ekonomi modern, selain dari perspektif halal dan haram, para ulama kontemporer juga tampak kebingungan untuk menilai skema yang cocok untuk transaksi tersebut. Oleh karena itu, dalam kasus Gopay, ada tiga skema yang muncul dalam penilaian ulama, yaitu akad qardh, wadi’ah, dan ijarah maushufah fi dzimmah. Keywords: Gopay Agreement; Qardh; Wadi’ah; usury; gifts; Sharia agreement

Implications of Shariah Financial Technology in Increasing Financial Inclusion to Micro, Small, and Medium Enterprises

Micro, Small, and Medium Enterprises (MSMEs) have long been understood as playing a significant role in the economic development of a country. However, MSMEs have not been able to make a significant contribution to the economy due to constraints of capital problems and limitations in meeting the requirements of bureaucracy and banking administration when applying for loan funds from banks. Due to the limited services provided by banks, the emergence of financial technology (fintech) innovation is an opportunity for MSMEs to overcome their capital problems. However, the use of fintech triggers risks borne by users or consumers such as cyber risks related to data security, data ownership, privacy, and data governance. Shariah-based fintech is one solution to extend financial inclusion to MSMEs to overcome their capital problems. The purpose of this research is to analyze the development and the contribution of Shariah fintech in strengthening the financial inclusion of MSMEs. The method used in this qualitative descriptive research is by describing and interpreting the observations and findings of 5 Shariah fintech platforms that focus on MSMEs' funding as the research sample. The result shows that the market share of Shariah fintech is 2.01% of the total fintech platform and it is caused by the lack of Shariah financial literacy. In terms of risk, even though the financing risk is relatively lower than Bank's Non-Performing Loan, other risks may arise, such as cyber risk and Shariah compliance risk. In order to mitigate the risks, the authority needs regulations for cyber security for consumer protection and supervision of Shariah compliance by the National Shariah Council of the Indonesian Ulama Council.

Teologi Pembebasan Perempuan Perspektif Asghar Ali Engineer

Gender inequality experienced by women is still rampant to this day. Orthodox societies often use religious teachings to perpetuate patriarchal systems. This study has the aim of discussing and knowing the challenges and rights of women in Islam. This research is very important for the current condition of women in Indonesia, because many Indonesian ulama figures have misogynistic interpretations of the Qur'anic verse. Therefore, this research is important in solving problems regarding women who are oppressed as a result of these problems. This study uses an approach that is descriptive-analytical method. The technique in this research is library study. As for the results and discussion in this study, that Asghar Ali Engineer regarding theological theology, Islam is present with a liberation mission. Therefore, and the function of women who have experts has the same opportunities and opportunities as men who have been in the Shari'a not only determined on the basis of the text of the Qur'an, but in addition to the Sunnah of the Prophet and the opinions of the fiqh (judges). . The Bible is not only normative but also pragmatic. In another sense, the Qur'an is not always normative but relevant to its era. Likewise with his teachings. Because basically, Islam brings people to justice.

Reclaiming an Authority: Women’s Ulama Congress Network (KUPI) and a New Trend of Religious Discourse in Indonesia

The struggle of the Indonesian Women Ulama Congress Network (KUPI) to reclaim the authority of female ulama in Indonesia has facilitated the emergence of a new trend in a religious domain that has traditionally been male-dominated and marginalized women. This paper aims to explore three methods of struggle adopted by the KUPI network to reclaim women's religious authority and socio-political recognition of being an ulama. These include reconstructing the concept of ulama, developing an alternative non-patriarchal and gender-inclusive epistemology, and issuing fatwas on strategic issues. Data for this study has resulted from observations, interviews with ten (10) leading activists and members of the KUPI network, and readings on the publications of the KUPI and its network. This study reveals that KUPI reinterprets the concept of ulama by giving new gender-inclusive meanings in terms of definition, agency, and roles. The KUPI network also criticizes the existing epistemology that has enabled masculine domination and patriarchal bias in producing religious knowledge. The network develops a new epistemology in interpreting religious texts contextually. It brings up the true-justice perspective and hermeneutics of reciprocity. KUPI issued fatwas related to three major issues, including sexual violence, child marriage, and ecological crisis. The fatwa also functions to establish KUPI's position of legitimacy on a par with the Indonesian Ulama Council (MUI) and symbolizes public recognition of Muslim women's clerical authority. The study recommends the need for a more massive-quantitative study to map social acceptance and recognition of women ulama's authority on a national and international level.
 
 Received: 12 January 2022 / Accepted: 19 March 2022 / Published: 5 May 2022

Deauthorization of the Religious Leader Role in Countering Covid-19: Perceptions and Responses of Muslim Societies on the Ulama’s Policies in Indonesia

Ulama as epicenters of religious leader in spreading religious teachings in Muslim societies have experienced deauthorization. This study aims to reflect the Muslim societies’ perceptions and responses on the Ulama policies in countering Covid-19 in Indonesia. This study uses observation, interviews, and literature review as data sources. This study presents a theoretical perspective on the deauthorization of the Ulama role in Indonesia in handling Covid-19. This study found three socioreligious aspects. Firstly, less public’s knowledge and understanding of Covid-19 socialization confirms multiple interpretations at the grass road level. Secondly, the socialization of the Ulama policies has not been carried out effectively, as seen in several cases, such as the rejection of the mosque closure and the prohibition of other religious activities, due to the lack of public knowledge about this epidemic. Thirdly, government policies on Large-Scale Social Restrictions (PSBB) which are totally supported by the MUI (Indonesian Ulama Council) as the representation of Indonesian Muslim scholar have not been able to suppress the Muslim societies’ enthusiasm in the practice of religious activities. It indeed demonstrates Ulama’s deauthorization in countering Covid-19 pandemic for Muslim societies in Indonesia.

AUTHENTICATION OF HALAL FOOD AND BEVERAGE PRODUCTS CERTIFIED BY BPOM AND LPPOM-MUI BASED ON NFC SMARTPHONE

In meeting the need for healthy food and drinks that have been verified as halal, the government has established BPOM (Food and Drug Supervisory Agency) and LPPOM MUI (Institute for the Assessment of Food, Drugs, Cosmetics, Indonesian Ulama Council) so that food products circulating are continuously monitored and halal maintained. Food and beverage products must be verified and rigorously tested by the two institutions, so that these food and beverage products can be labeled as halal and healthy. However, some foods and drinks that have not been verified as halal and healthy are still circulating among the public. To make it easier for the public and sellers of food and beverage products, they need a system that can see directly the food products that they are going to buy have been verified as halal and healthy. This research designs a system which can be used as input for practical and easy solutions in verifying halal products using NFC (Near-field communication). NFC is one of the smartphone features that has been widely applied lately. The use of this features can directly attach a smartphone at a distance about 0-2 cm to the product to be purchased and has been integrated with an NFC tag and only takes approximately 1-2 seconds to find out the product information from a smartphone that connected to the internet through the BPOM and LPPOM MUI websites.

Reconstruction of Indonesian Islamic Law Compilation Using Madhhab Perspective Based on Justice Value

The purpose of this study is to describe the weaknesses of the Islamic Law Compilation (KHI) Practiced in Indonesia by examining and analyzing its contents and their problems from the perspective of the madhhab and reconstructing the KHI which contains Islamic law in the perspective of the madhhab based on the value of justice using the sociological juridical method. Informants as sources of research data are scholars, lecturers, judges, MUI, Islamic organizations, FKUB, Shi'i, Sunni, and Salafi Wahabi leaders. Data collection techniques with interviews and documentation. Data analysis goes through the stages of data collection, data reduction, data display, and verification. The results of the study found that (1) KHI only contains family law even though Islamic law is very complex and is not limited to family law. (2) Family law which is the formulation and result of the existing ijtihad of Indonesian ulama does not need to be revised because of its suitability and acceptance of various schools of thought in Indonesia. (3) Islamic law is always based on valid and recognized madhhabs and madhhabs in this world based on the 2004 Amman Treatise and 8 others, namely Sunni, Shi'i, Dhahiri, and Ibadli (Hanafi, Maliki, Shafi'i, Hambali, Dhahiri, Zaidi, Ja'fari, Ibadli). (4) There are 3 schools of thought that live and develop in Indonesia with their derivative mass organizations (Sunni Syafi'i, Sunni Hambali/Salafi - Wahabi, and Shi'i). (5) The three schools of thought in Indonesia are prone to conflict and can trigger disharmony and national disintegration. (6) The need for regulation of the recognition and harmony of various schools of thought in Indonesia through the KHI channel by reconstructing the 1991 Indonesian KHI with additions; recognition, protection, and harmony of various schools of thought with national insight as a complement to the contents of Islamic law and a unifying and harmonious forum that is based on justice-based law.

MUI Dan Dinamika Sosial Politik (Studi Munculnya Fatwa Hukum Golput)

Fatwa is recognized as having a very urgent role, because it is an instrument in responding to various legal issues that are asked by parties that require legal clarity. Because of this, fatwas will always be needed from time to time. In the context of the implementation of the democratic party, the Indonesian Ulama Council (MUI) issued a fatwa on law forbidden (haram) for those who do not want to use their voting rights or are called the white group (Golput) during the general election (Election). This fatwa turned out to be pro and contra in the community. This article focuses on its study by raising the issue of how the construction of the socio-political dynamic conditions underlies the birth of the MUI fatwa. The analysis of the study of this article uses a qualitative descriptive method. Based on the data and analysis, the results of this study indicate that the emergence of the Haram Golput fatwa was motivated by the phenomenon of decreasing community participation (the people) giving their voting rights in elections and full of political interests of certain parties, so it can be seen that the socio-political dynamics at that time influenced the emergence of the MUI fatwa on law forbidden

Pinjaman Online dan Keabsahannya Menurut Hukum Perjanjian Islam

The need for funds or working capital will attract borrowers to use online lending and lending services. Practicality without knowing place and time and being able to use existing platforms makes interest in using these online loan services increasingly widespread. However, whether the agreement contained in the agreement and the nature of the agreement is in accordance with the rules of Islamic contract law. This study uses a qualitative descriptive method and the type of research is library research, which collects data or writings related to Islamic contract law which is library in nature. Qualitative descriptive research is a combination of descriptive and qualitative research. Qualitative descriptive research displays data results according to the original without any manipulation process or other treatment. The conclusion of this study is that online loans which are also called fintech (financial technology) are financial services in the form of loans and their applications use internet network information technology, and where agreements are made without direct meetings between the lender and the loan recipient. The principle of sharia-based lending and borrowing must be guided by the Fatwa of the National Sharia Council. Indonesian Ulama Council No: 117/DSN-MUI/II/2018 concerning Information Technology-Based Financing Services Based on Sharia Principles, in addition to the rules issued by the Financial Services Authority (OJK) as another general guideline. The validity of online loans according to Islamic contract law must meet the specified pillars and conditions, and not use the practice of usury, gambling, obscurity, bribery, and vanity. BASYARNAS is a dispute resolution institution for the field of sharia economics, in addition to the Religious Courts.

Peran Arbitrase di Bank Syariah dalam penyelesaian Sengketa

<p>The Indonesian muamalah arbitration board was officially established on October 21 1993. Based on the decision letter of the Indonesian Ulama Council no. Kep/09/MUI/XXI/2003 dated December 24, 2003, in the name BAMUI was changed to the National Sharia arbitration body (BASYARNAS). The application of arbitration as a dispute resolution in Islamic banks through the national Sharia arbitration board is a research called normative juridical. Every sharia bank activity must comply with the fatwa of the National Sharia Council of the Indonesian Ulema Council, as well as the resolution of disputes in sharia banks. The National Sharia Arbitration Board has procedural regulations in accordance with the provisions of law number 30 of 1999 concerning arbitration and alternative dispute resolution.<em> </em></p>

IMPACT OF FATWA UPON BANK INTEREST BAN ON THE DEVELOPMENT OF ISLAMIC BANKING IN INDONESIA

The purpose of this article is to describe the impact of bank interest ban fatwa on the development of Islamic Banks in Indonesia. Fatwa of the Indonesian Ulama Council number 1 of 2004 is the basis for various parties to contribute to realizing competitive Islamic banking. This fatwa has encouraged the Government to issue various rules in the form of laws and government regulations related to banking. The issuance of this rule is a serious proof of the government’s commitment to provide more space for the development of Islamic banking in Indonesia, in addition to being a proof of appreciation for the issuance of bank interest ban fatwa by the Indonesian Ulema Council. In addition, the bank’s fatwa on the ban on bungan has encouraged the role of the community to contribute real to the development of Islamic banking. The emergence of the Association of Islamic Economists (IAEI), sharia economic community (MES), the National Committee of Islamic finance which is now renamed to the National Committee of Islamic Economics and Finance (KNEKS) is a concrete evidence of community contribution to socialize and strengthen Islamic banking.

The Promotion of Halal Tourism in Bangka Belitung: The Development of Potential Asset and Local Enterprises Players

Halal tourism analyses of the development goals often stress the importance of the locality-asset promotion, in which dynamic changes to support the development of potential asset and enterprises players have become driving factors in producing generous well-being outcomes. Challenging such analyses, this article highlights the importance of understanding how locality-based halal tourism contributes to the wider-ranging of reformulated tourism policies in Bangka Belitung. Using a qualitative method, the article investigates the promotion strategy of the development of halal tourism involved the role of policymakers, where the data obtained interviews and documentation. The informants were selected by purposive sampling to understand how halal tourism developed. As it turns out, significant variables expanded in terms of halal tourism's features and advantages, and it is necessary to involve the religious institution driving forces that issued the halal production legality. It is profitable to provide various facilities to support halal tourism development. The collaboration between the Indonesian Ulama Council and the Ministry of Religious Affairs has been significantly affected to arrange reformulated the development of halal tourism to reference local governments to formulate policies in the local context. As an implication, promoting a new tourist destination needs a readjusting of the term halal friendly that implicated business players in managing the tourism industry.

Development Method for Determining the Law of Indonesian Ulama Council (MUI) Post Reform (Case Study of Fatwas related to Law)

This study aims to analyze the development of the method of determining the law by the Indonesian Ulama Council after the reformation in the case of legal fatwas. Data collection was carried out by way of interviews with MUI administrators throughout Indonesia represented by the fatwa commission which produced fatwas related to crucial issues of public interest and political fatwas that greatly influenced the political situation in Indonesia. The location of this research was conducted at the Central MUI institutions, DKI Jakarta Province, West Java Province, East Java Province, and West Sumatra. The results obtained are that the method used by the MUI runs in accordance with established procedures and standards in the MUI and does not shift from the previous period. The legal determination carried out by MUI has a special style compared to other institutions, namely a more moderate process, meaning that it is not extreme or radical. In setting a fatwa decision, the MUI is not influenced by political pressures from outside that surround it even though the pressure has a psychological impact on the perpetrators of the implementation of the law. The determination even though it looks like there is pressure, but in reality it is the response of the MUI itself. This is evidenced from several cases of MUI fatwa related to the needs of many people who are able to meet the sense of community law

COVID-19

During the COVID-19 pandemic the Indonesian government’s policy regarding social distancing and physical distancing has impacted on religious law. The health protocol policy forces the adaptation of Islamic legal provisions and patterns of social relations. This research examines how the COVID-19 pandemic as a medical problem relates to religious beliefs. Through the Indonesian government, various aspects of the pandemic have caused social change which become pre-conditions that encourage shifts in laws and changes in worship procedures. The primary data comes from the fatwas of the Indonesian Ulama Council relating to worship procedures during the pandemic and the statements of authority figures. This research proves that Islamic law is dynamic and has high adaptability to changing social contexts and situations. The emergency of the COVID-19 period has become a logical reason for adjusting legal provisions in worship. This research is limited to the relationship between the COVID-19 pandemic and legal provisions, in which changes in the social context affect the reading and interpretation of texts. The research is focused on the question of how the community responds to changes in the provisions regarding the law of worship. We suggest the need for a study that examines society’s acceptance or rejection of changes in Islamic law regarding worship.

THE VALIDITY OF THE COVID-19 FATWA IN REVIEW OF THE AD-DHARAR YUZALU RULES

The covid 19 is a fiqh law product that has been issued by a fatwa institution that competent in Indonesia, which is the Indonesian Ulama Council. It has issued no less than 14 legal fatwas relating to covid 19. Those are the Conduct of Worship in Situations the covid 19 Outbreak, Concerning Guidelines for Prayers for Health Workers who Wear Personal Protective eqiument (APD), Guidelines for the management of Bodies Infected Muslim wirh covid 19, Regarding Utilizatiom Zakat, Infaq and Shadaqah Assets for Covid 19 Outbreak, Guidlines for Takbir Kaifiyyat and Eid al-Fitr Prayers during the Covid 19 pandemic, on organization Friday prayers and jamaahs to prevent covid 19 transmission, on Eid al-Adha prayers and jamaahs to prevent covid 19 transmisssion, on Eid al-Adha prayers and sacrificial animal slaughter the Covid 19 outbreak. The ad-Dharar Yuzalu rule is one of the principles of figh which aims to introduce how imprtant it is to protect lives and descendants from the dangers threats of Covid 19. It’s a virus that can actually threaten lives and offspring, so by using this ad-dharar yuzalu rule, the the main purpose of religion can be realized in human life.

TATA KERJA PEMBENTUKAN FATWA-FATWA MUI: Melacak Karakteristik Ushul Fiqh MUI dalam Memutuskan Hukum

Abstract: The Indonesian Ulama Council is a forum or assembly that brings together scholars, zu'ama> and Indonesian Muslim scholars to unite the movements and steps of Indonesian Muslims in realizing common goals. The Indonesian Ulema Council was established on July 26, 1975 in Jakarta. The presence of MUI as a place of reference for Muslims in Indonesia in dealing with and resolving and deciding a law that occurs in Indonesian society is a necessity. Therefore, there have been many legal fatwas born from this organization since the beginning until this modern era. Be it in matters of religious practice, social, economics, science, medicine and even the political realm. The development of Islamic legal thought in Indonesia faces complex dynamics due to the unique socio-political system that exists. Thus, the MUI fatwa itself is not uncommon or often counter-productive both externally and internally by Muslims themselves. The author in this study intends to critically describe the MUI fatwa itself, both in terms of its existence and its manhaj. Key word: Indonesian Ulema Council, Fatwa, Us{u>l Fiqh, Ijtiha>d

STRENGTHENING THE HALAL INDUSTRY BASED ON MICRO, SMALL AND MEDIUM ENTERPRISES FOR FOOD PRODUCERS CERTIFIED BY THE INDONESIAN ULAMA COUNCIL IN NORTH SUMATRA PROVINCE

This study aims to determine the development of the halal industry for SMEs in North Sumatra Province. The test is carried out by factor analysis, namely to find out various factors that can strengthen the development of the halal industry. The factors in question are the role of the government, awareness of MSME actors, sharia compliance. Based on the results of the analysis, all factors determine the strengthening of the halal industry with a significant loading factor. The sample in this study were 45 SMEs spread across the cities of Medan, Binjai and Deli Serdang. The sampling technique used purposive sampling method with criteria for business age above 5 years, average monthly sales above 50 million and already having MUI halal certification. The contribution of this research shows that micro, small and medium enterprises to the regional economy. Local governments play a role in the development of the halal industry. The limitation of this study is that it does not include regulatory variables so that local governments need to issue regional regulations that regulate business/industry actors to always maintain the quality of their products according to Islamic law which is marked by certification from Indonesian Ulama. Board. Further research can add other relevant variables