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Copyright of Environmental & Social Management Journal / Revista de Gestão Social e Ambiental is the property of Environmental & Social Management Journal and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

National economic development through the establishment of Islamic Banks is an implementation of Article 29 of the 1945 Constitution of the Republic of Indonesia. The presence of Islamic Banking in the national economy is a strategic legal policy of the government because its operations are based on the principles of Islamic law, namely principles derived from the Qur'an, Hadith, Ijma', and Qiyas. However, in its application, these principles of Islamic law are manifested in the form of fatwas issued by the National Sharia Council-Indonesian Ulema Council (DSN-MUI) as a source of positive law for Islamic banking. Therefore, this study raises legal issues related to the legal position of the Indonesian Ulema Council in the application of sharia principles to Islamic Banking operations in Indonesia. This study aims to analyze and determine the legal position of the Indonesian Ulema Council in the application of sharia principles to Islamic Banking in Indonesia. The research method used is normative research, which provides answers to the problems raised with the perspective of what should be done. The results of the study indicate that the DSN-MUI fatwa has a crucial role as a positive legal basis in the operation of Islamic Banking in Indonesia, although formally it is not a statutory regulation. The implications of this study indicate the importance of recognizing and strengthening the role of the DSN-MUI in the national legal system to ensure compliance of Islamic Banking operations with applicable sharia principles. [ABSTRACT FROM AUTHOR]

The position of fatwa institutions in cases of blasphemy by cult groups is often seen as representing only the majority Muslims and blaming minority Muslims, as in Indonesia, or seen as a tool to suppress anti-government groups, as in Malaysia. This study aims to explain the position of the Indonesian Ulema Council (MUI) and Jawatankuasa Fatwa in handling heresy, including the reasons behind the differences in the positions and roles of the two institutions. Researchers use qualitative methods with a comparative legal approach. This study found that MUI's heretical fatwas had no legal force, the central MUI has the authority to enact heretical fatwas within MUI institutions, but not absolutely to respond to national laws, and not play a role in the criminal justice system. Meanwhile, Jawatankuasa Fatwa Kebangsaan (JFK) has the force of law with certain conditions, however, the federal state Jawatankuasa Fatwa has the authority to determine heretical fatwas to respond and strengthen state regulations (blasphemy laws). This research can be used as a reference for law enforcement in handling blasphemy cases by considering the views of MUI and Jawatankuasa Fatwa, which are regulated adequately by laws and regulations.

The purpose of this study is to describe the cadre system of Higher Education Ulema Cadres (PTKU) of the Indonesian Ulema Council (MUI) North Sumatera. This research is qualitative and has a case study type. Research data is in the form of a cadre system at PTKU, with data sources from stakeholders who play a role and related documentation. Observation, interviews, and documentation carry out data collection techniques. The data analysis is carried out by reducing data, presenting data, and drawing conclusions. The study's results said that efforts to form the character of qualified scholars with the main focus on Sharia science had been carried out by PTKU, namely by carrying out discipline and regulating scientific structures. PTKU MUI North Sumatera also emphasizes strict rules and curriculum, creating discipline and a conducive learning environment. In addition, the emphasis on extra-curricular activities such as memorizing the Quran and batik training aims to improve students' skills and religion. The conclusion of this study highlights the effectiveness of PTKU's holistic approach in shaping the character of scholars who can meet the demands of the times

The present study adapted the “questionnaire of Internet use motives” (MUI) into Turkish based on data collected from 638 adults. Results showed that the Turkish version of the MUI has a high internal consistency (α= .88) along with convergent and discriminant validity. The confirmatory factor analysis results supported the five-factor structure of the original MUI. Internet Addiction Test Short Form (IAT-SF) was used to test concurrent validity. The results indicated a significant positive correlation between the MUI and IAT-SF (r= .83), suggesting that individuals having higher levels of MUI may also tend to have higher levels of Internet addiction. The findings indicated that the adapted scale is a reliable and valid instrument to measure motives for Internet use in the Turkish population.

Copyright of Studia Islamika is the property of Center for the Study of Islam & Society of UIN Jakarta and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Studia Islamika is the property of Center for the Study of Islam & Society of UIN Jakarta and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The Multiple-Input Multiple-Output (MIMO) scheme uses multiple antenna configurations to achieve high throughput data transmission in current communication systems. The new generation wireless communication system considers using generalised frequency division multiplexing (GFDM) due to its advantages such as lower out-of-band (OOB) emission and peak-to-average power ratio (PAPR), etc. However, inter-symbol interference (ISI) and inter-carrier interference (ICI) occur due to GFDM utilises the pulse shaping filter. This paper proposes a low-complexity joint minimum mean square error (MMSE) receiver to suppress ISI, ICI, and multi-user interference (MUI) for multi-user MIMO-GFDM (MU-MIMO-GFDM) system. The conventional approach is to design the equalisation and the GFDM demodulation separately. This paper jointly designs the equalisation and demodulation process that significantly reduces the complexity and enhances the error rate performance. This paper also analyzes the closed-form expression and two low-complexity methods for the proposed receiver. The simulations demonstrate the effectiveness of the proposed low-complexity multi-user MIMO-GFDM receivers. [ABSTRACT FROM AUTHOR]

This study examines how important it is to determine the halal fatwa of MUI for food, beverage, pharmaceutical and cosmetic products. Given that there are still many fraudulent practices committed by business actors or producers in the product manufacturing process, causing harm to consumers. While Law no. 8 of 1999 concerning Consumer Protection has guaranteed the safety of every citizen as a consumer. Then what is the form of legal protection by the state for consumers? And how important is the determination of the MUI's halal fatwa for consumer protection? This type of research is qualitative research with a normative juridical approach. Data collection techniques through exploration and documentation, namely collecting data regarding the establishment of halal fatwas, legal protection and Law no. 8 of 1999 concerning Consumer Protection. The results of this study indicate that the form of legal protection for consumers in Indonesia includes preventive, repressive and juridical legal protection as well as institutions whose role is to audit products such as LPPOM MUI, BPOM and other inspection agencies. The halal certification process can be carried out when a business actor applies for a halal certificate, then verification and validation, inspection by the LPPOM MUI halal auditor, the process of meeting the MUI fatwa commission, issuing a halal decree and issuing a halal certificate. Determination of MUI halal fatwa for each product is very important because it is ensured that it has passed the stages and procedures designed to provide protection to consumers. So that in the context of product transactions that occur in the field, no party benefits or is harmed and has applied the principle of balance and the principle of justice.

Abstract Background Pelvic floor muscle training (PFMT) is the first-line treatment for urinary incontinence, but adherence to PFMT is generally poor. Currently, a number of novel strategies exist to facilitate adherence of PFMT. We sought to determine effectiveness of mHealth app-based PFMT for treating stress urinary incontinence (SUI) or stress-predominant mixed urinary incontinence (MUI) in women. The primary objective was to assess the effects of mHealth app-based PFMT and usual treatment on severity of the symptom, the quality of life (QoL) of users and the patient’s global impression of improvement. The secondary objective was to assess how mHealth app use affects adherence of PFMT. Methods All randomized controlled trials and quasi-randomized controlled trials aimed at evaluating the effects of mHealth app-based PFMT in women with SUI or stress-predominant MUI were included. Twelve electronic databases, namely the Cochrane Library, PubMed, CINAHL, Embase, Web of science, OVID, SciELO, REHABDATA, PEDro database, Chinese CNKI and Wanfang and the Open Grey databases were used as search sources. The protocol was registered in PROSPERO (CRD 42020183515). This systematic review was developed following the PRISMA 2020 Checklist. The Cochrane Handbook for Systematic Reviews of Interventions for Randomized Controlled Trials was used to assess risk of bias in included studies. Two authors extracted the data into a standardized spreadsheet. Results Six studies that met the eligibility criteria were included. The full sample included 439 patients with treatment via mHealth app and 442 controls of usual treatment. ICIQ-UI SF, ICIQ-VS, and QUID scores decreased after follow-up in the mHealth app and control groups in six studies. ICIQ-LUTS QoL scores decreased after follow-up in the mHealth app and control groups in three studies. In only one study, ICIQ-VS QoL scores decreased after 1 month and 2 months of follow-up in the mHealth app group, but increased abruptly after 3 months of follow-up. EQ5D-VAS scores increased in both groups in one study. The percentage of PGI-I increased in the mHealth app group in three studies after follow-up. After follow-up in three studies, BPMSES scores and self-reported adherence scores increased in the mHealth app group relative to the initial time point, but in one study, at 6 months compared with 3 months of follow-up, adherence scores decreased slightly in the mHealth app group. Conclusions This systematic review determined that mHealth app-based PFMT showed promise from the perspective of improving both outcomes and exercise adherence.

Abstract: The authority to issue fatwa in Indonesia sometimes puts Indonesia Ulema Council (MUI) under the microscope, where society criticize some of MUI’s fatwas. One of fatwas that raise pros and cons in society is religious freedom matters. Their fatwas on deviant groups and sects are widely regarded as a threat to religious freedom in Indonesia. Based on this explanation, this study aims to discuss the suitability of the legal reasoning in the MUI fatwa regarding the digression of religious pluralism with human rights instruments. This MUI fatwa will be studied using the theory of religious freedom instruments of David Llewellyn, which human rights enforcement agencies have widely used. This study has two conclusions. Firstly, most of the MUI legal reasoning are based on the classic books of Quranic and hadith interpretation. Secondly, the MUI fatwa on religious pluralism is intended to maintain public order, which is one of permissible restriction on degradable-human rights. Abstrak: Sepak terjang Majelis Ulama Indonesia (MUI) menjadi suatu yang menarik untuk dikaji, khususnya terkait argumen dan peran fatwa-fatwanya dalam dinamika hukum di Indonesia. Hal ini penting untuk dikaji karena MUI telah menjadi lembaga yang dianggap paling otoritatif dalam menerbitkan sebuah fatwa di Indonesia. Meski demikian, fatwa-fatwa MUI sering menimbulkan pro dan kontra di tengah masyarakat, khususnya dalam persoalan kebebasan beragama. Fatwa-fatwanya tentang kelompok dan aliran menyimpang banyak dianggap sebagai ancaman atas kebebasan beragama di Indonesia. Atas dasar penjelasan di atas, penelitian ini bertujuan untuk membahas kesesuaian argumen dalam fatwa MUI tentang kesesatan paham pluralisme agama dengan instrumen-instrumen hak asasi manusia. Fatwa MUI tersebut akan dikaji menggunakan teori instrumen kebebasan beragama David Llewellyn yang telah banyak digunakan oleh lembaga-lembaga penegak HAM. Penelitian ini menggunakan pendekatan kualitatif dengan dua hasil penelitian. hasil penelitian pertama menunjukkan mayoritas argumen MUI dalam fatwanya tentang pluralisme agama bersifat normatif, yakni berupa ayat-ayat al-Quran dan hadis dengan berlandaskan kepada penafsiran-penafsiran para ulama klasik. Kedua menunjukkan bahwa fatwa MUI tentang pluralisme agama ini juga menggunakan argumen hak asasi manusia. Argumen tersebut dapat dipahami dari alasan menjaga ketertiban umum yang menjadi dasar keputusan fatwa MUI tentang kesesatan pluralisme agama.

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 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. [ABSTRACT FROM AUTHOR]

Religious pluralisme among Muslims itself raises pros and cons, acceptance on the one hand and resistance on the other. Supporters of religious pluralisme argue that this idea is a necessity in the midst of Indonesia's pluralistic condition. Opponents of religious pluralisme are of the view that this idea is misleading, because it tends to mix up religious teachings and assumes that all religions are true. The climax of the conflict over the notion of religious pluralisme was the issuance of a fatwa by the Indonesian Ulema Council (MUI) regarding the prohibition of pluralisme, secularism and religious liberalism. This research was conducted to examine more deeply the MUI's views on religious pluralisme. This study aims to find out why some issues of religious pluralisme have received a response from the MUI and how the MUI views religious pluralisme. To examine this problem, a descriptive analysis method was used, namely a problem solving that includes recording, interpreting and analyzing MUI's views on religious pluralisme and writings related to it. The results of the research are: The issue of religious pluralisme and the development of secular and liberal thinking in Indonesia received a firm response from the MUI because pluralisme, secularism and religious liberalism were seen by the MUI as having distorted Islamic teachings and had raised people's doubts about the Islamic creed and sharia. The MUI's view of pluralisme, secularism and religious liberalism is an understanding that is contrary to the teachings of Islam. It is forbidden for Muslims to follow the notions of pluralisme, secularism and religious liberalism. In matters of aqidah and worship, Muslims must be exclusive, in the sense that it is forbidden to mix the aqeedah and worship of Muslims with the aqeedah and worship of followers of other religions. For Muslim communities who live with adherents of other religions (religious plurality), in sosial issues that are not related to faith and worship, Muslims are inclusive, in the sense that they continue to engage in sosial relations with adherents of other religions as long as they do not harm each other. Abstrak Pluralisme agama di kalangan Islam sendiri menimbulkan pro dan kontra, penerimaan di satu sisi dan resistensi di sisi lain. Para pendukung pluralisme agama berpendapat, ide tersebut adalah sebuah keniscayaan di tengah kondisi Indonesia yang majemuk. Para penentang pluralisme agama berpandangan bahwa ide tersebut menyesatkan, karena cenderung mencampuradukkan ajaran agama dan menganggap semua agama benar. Puncak pertentangan atas paham pluralisme agama adalah dengan keluarnya fatwa Majelis Ulama Indonesia (MUI) tentang haramnya paham pluralisme, sekularisme, dan liberalisme agama. Penelitian ini dilakukan untuk mengkaji lebih dalam mengenai pandangan MUI terhadap pluralisme agama. Penelitian ini bertujuan untuk mengetahui mengapa sebagian isu pluralisme agama mendapat respons MUI dan bagaimana pandangan MUI terhadap pluralisme agama. Untuk meneliti masalah ini digunakan metode deskriptif analisis yaitu suatu pemecahan masalah yang meliputi pencatatan, penafsiran dan analisa terhadap pandangan MUI terhadap pluralisme agama dan tulisan-tulisan yang berkaitan dengannya. Adapun hasil dari penelitian adalah: Isu pluralisme agama dan berkembangnya pemikiran sekuler dan liberal di Indonesia mendapat respons MUI dengan tegas karena pluralisme, sekularisme dan liberalisme agama dipandang oleh MUI telah membelokkan ajaran Islam dan telah menimbulkan keraguan umat terhadap akidah dan syariat Islam. Adapun pandangan MUI terhadap pluralisme, sekularisme dan liberalisme agama adalah paham yang bertentangan dengan ajaran agama Islam. Umat Islam haram mengikuti paham pluralisme, sekularisme dan liberalisme agama. Dalam masalah aqidah dan ibadah, umat Islam wajib bersikap eksklusif, dalam arti haram mencampuradukkan aqidah dan ibadah umat Islam dengan aqidah dan ibadah pemeluk agama lain. Bagi masyarakat Muslim yang tinggal bersama pemeluk agama lain (pluralitas agama), dalam masalah sosial yang tidak berkaitan dengan aqidah dan ibadah, umat Islam bersikap inklusif, dalam arti tetap melakukan pergaulan sosial dengan pemeluk agama lain sepanjang tidak saling merugikan.

The COVID-19 pandemic has not ended yet; in fact it mutated and gave rise to a new variant which was later known as omicron. COVID-19 has threatened various sectors of life including religious life; religious rituals during the pandemic are limited and must follow health protocols to avoid the spread of the virus. Religious authorities play an important role in responding to this situation, including in issuing fatwas regarding guidelines for the implementation of worship during the COVID-19 period. Therefore, this article discusses the guidelines for the implementation of worship issued by these religious authorities. The focus of this article is to compare the fatwas of religious authorities regarding guidelines for the implementation of worship during the COVID-19 period; the fatwas referred to here are limited to the fatwas of the Indonesian Ulema Council (MUI), the fatwas of the Majlis Tarjih Muhammadiyah, and the fatwas of Lajnah Bahsul Masail Nahdlatul Ulama. This research is a library research with a comparative descriptive approach. The results of the study show that the fatwas related to the guidelines for the implementation of worship during the pandemic issued by the three religious authorities synergize, cooperate with and support each other in dealing with the COVID-19 pandemic. Unlike MUI and Nahdlatul Ulama, Muhammadiyah responded with concrete actions, namely establishing the Muhammadiyah COVID-19 Command Center (MCCC) with the main task of coordinating various programs in the context of dealing with the COVID-19 pandemic.

One of the Government's strategic policies in suppressing and stopping the transmission of COVID-19 is to take the vaccination movement seriously. Even though the vaccination program has a positive aim, while people have doubt and even refuse to use vaccines because they are considered illegal and dangerous. Responding to this friction, this is where the importance of the MUI fatwa in socializing that vaccination is very urgent and allowed to be carried out. There is no serious objection to vaccination in Medan City; even most Medan Muslims claim that the MUI fatwa brings benefits. This article belongs to field research with a qualitative approach. The methodology used is an interpretive study of the sociology of law by conducting interviews and reviewing documents related to the MUI fatwa on COVID-19 vaccination. The result concluded that; the MUI fatwa in Medan City has been well received by the community and is considered necessary. Second, the effectiveness of the halal Sinovac vaccine has been tested and is of good quality and is allowed to use. There is no severe objection regarding vaccination in Medan City; even most Medan Muslims claim that the MUI fatwa brings benefits.

This article describes how Muslims deal with fatwa through examining the extent to which Muslims in Ternate (North Maluku) respond to MUI’ fatwa concerning the application of ibadah (worship) during the Covid-19 (Coronavirus) pandemic. In order to control and prevent the infection of the virus widely, people are required to stay at home and to keep their distance from crowds, including attending congregational worship (shalat jamaah) in mosques as issued in the MUI’s fatwa. The fieldwork was conducted in Ternate between March-May 2021, using qualitative research methods through participatory observation and interview. This article shows that the obedience of Muslim society in Ternate to the MUI’s fatwa is not only determined by aspects of the religious authority of the MUI, but also by local government, local religious leaders, and pragmatic considerations of the society as well as their perception about the dangerous impact of the Covid-19.

Background and Objectives: pseudo urgency syndrome among patients with mixed incontinence (MUI) causes and the corresponding treatment strategies is explored. Materials and Methods: A total of 40 patients with MUI are treated with transobturator tape (TOT) and/or solifenacin succinate. Further, 30 patients with simple stress urinary incontinence (SUI) that were treated with transobturator tape (TOT) from the period of December 2018 to August 2020 are retrospectively analyzed; then, their clinical characteristics and therapeutic effects were summarized and analyzed. Results: The effective rates of SUI symptoms in MUI and simple SUI groups were 85% and 90%, respectively; further, the difference was noted as not statistically significant (P > 0.05). Among the 40 patients with MUI, 12 patients had unstable bladder contraction, and the other 28 patients showed normal bladder compliance. The treatment effectiveness rates of SUI symptoms in patients with unstable bladder contraction and normal bladder compliance were 83.3% and 85.7%, respectively; further, no significant difference was noted (P > 0.05). However, the effective rates of urge urinary incontinence (UUI) were 50% and 85.7%, respectively, however the difference was noted as statistically significant (P < 0.05). Conclusions: Most of the UUI symptoms in MUI patients may be "pseudo urgency syndrome" caused by the worry about the leakage of urine, rather than a real sense of UUI that is caused by excessive bladder excitement. Direct surgical treatment in patients with MUI can improve the symptoms of urinary incontinence, and the effect is more obvious in patients with urinary frequency who have normal bladder compliance according to urodynamics. [ABSTRACT FROM AUTHOR]

Background: Pelvic floor muscle training (PFMT) is the first-line treatment for urinary incontinence, but adherence to PFMT is generally poor. Currently, a number of novel strategies exist to facilitate adherence of PFMT. We sought to determine effectiveness of mHealth app-based PFMT for treating stress urinary incontinence (SUI) or stress-predominant mixed urinary incontinence (MUI) in women. The primary objective was to assess the effects of mHealth app-based PFMT and usual treatment on severity of the symptom, the quality of life (QoL) of users and the patient's global impression of improvement. The secondary objective was to assess how mHealth app use affects adherence of PFMT.Methods: All randomized controlled trials and quasi-randomized controlled trials aimed at evaluating the effects of mHealth app-based PFMT in women with SUI or stress-predominant MUI were included. Twelve electronic databases, namely the Cochrane Library, PubMed, CINAHL, Embase, Web of science, OVID, SciELO, REHABDATA, PEDro database, Chinese CNKI and Wanfang and the Open Grey databases were used as search sources. The protocol was registered in PROSPERO (CRD 42020183515). This systematic review was developed following the PRISMA 2020 Checklist. The Cochrane Handbook for Systematic Reviews of Interventions for Randomized Controlled Trials was used to assess risk of bias in included studies. Two authors extracted the data into a standardized spreadsheet.Results: Six studies that met the eligibility criteria were included. The full sample included 439 patients with treatment via mHealth app and 442 controls of usual treatment. ICIQ-UI SF, ICIQ-VS, and QUID scores decreased after follow-up in the mHealth app and control groups in six studies. ICIQ-LUTS QoL scores decreased after follow-up in the mHealth app and control groups in three studies. In only one study, ICIQ-VS QoL scores decreased after 1 month and 2 months of follow-up in the mHealth app group, but increased abruptly after 3 months of follow-up. EQ5D-VAS scores increased in both groups in one study. The percentage of PGI-I increased in the mHealth app group in three studies after follow-up. After follow-up in three studies, BPMSES scores and self-reported adherence scores increased in the mHealth app group relative to the initial time point, but in one study, at 6 months compared with 3 months of follow-up, adherence scores decreased slightly in the mHealth app group.Conclusions: This systematic review determined that mHealth app-based PFMT showed promise from the perspective of improving both outcomes and exercise adherence. [ABSTRACT FROM AUTHOR]

The Council of Indonesian Muslim Scholar (MUI) has strategic position in Indonesia. It becomes the big umbrella of Islamic Mass Organiation in Indonesia. MUI was designed by Soeharto's era as the media of the communication between Government and Ulama in one side but in other side to support the policy of the government in Soeharto Era. This paper wants to examine and explore related to the role of MUI in the process of positivisation of fatwa in Indonesia. Indonesia is not an Islamic country but also not a secular country, but the presence of MUI as a "semi-government institution" is enough to give color to the process of forming rules and public policies in Indonesia. The MUI fatwa often contains an appeal to the central and regional governments to make policies in accordance with the main content of the fatwa. For example, the issuance of East Java Governor Regulation Number 55 of 2021 is part of responding to the East Java MUI fatwa related to Shia heresy. This shows that the Fatwa has structurally played a strategic role in the production of state policies both at the central and regional levels. This paper is part of a qualitative research using a type of library research, where one of the samples is the East Java MUI Fatwa regarding the Shia deviant fatwa which was later accommodated into East Java Governor Regulation number 55 of 2012. This paper proposes at least two questions important in this paper: first, why is a fatwa produced by MUI? What is the background, as well as the second question: How far is the influence of the fatwa in the process of forming public policies or government regulations that bind its citizens. To answer this problem, this paper uses Fairclough's theory of Critical Discourse Analysis (CDA). This theory wants to help uncover the process of publishing, using, and distributing fatwas and public policies, as well as their discourse and practice. This paper wants to reveal how the process of producing a fatwa from a religious instrument is transformed into a state instrument which I call "fatwa positivization." The positivization of a fatwa is a process of transformation from a fatwa with moral power to a binding and coercive legal force. From here, it can be explored how the role of the MUI in the process of positivizing Islamic law in Indonesia through the issued fatwas. [ABSTRACT FROM AUTHOR]

This study examines how important it is to determine the halal fatwa of MUI for food, beverage, pharmaceutical and cosmetic products. Given that there are still many fraudulent practices committed by business actors or producers in the product manufacturing process, causing harm to consumers. While Law no. 8 of 1999 concerning Consumer Protection has guaranteed the safety of every citizen as a consumer. Then what is the form of legal protection by the state for consumers? And how important is the determination of the MUI's halal fatwa for consumer protection? This type of research is qualitative research with a normative juridical approach. Data collection techniques through exploration and documentation, namely collecting data regarding the establishment of halal fatwas, legal protection and Law no. 8 of 1999 concerning Consumer Protection. The results of this study indicate that the form of legal protection for consumers in Indonesia includes preventive, repressive and juridical legal protection as well as institutions whose role is to audit products such as LPPOM MUI, BPOM and other inspection agencies. The halal certification process can be carried out when a business actor applies for a halal certificate, then verification and validation, inspection by the LPPOM MUI halal auditor, the process of meeting the MUI fatwa commission, issuing a halal decree and issuing a halal certificate. Determination of MUI halal fatwa for each product is very important because it is ensured that it has passed the stages and procedures designed to provide protection to consumers. So that in the context of product transactions that occur in the field, no party benefits or is harmed and has applied the principle of balance and the principle of justice. [ABSTRACT FROM AUTHOR]

This study aims to determine the extent of the financial literacy of the Muslim community in Ponorogo and their loyalty to the bank interest fatwa. This paper uses a field research approach using data collection methods in the form of interviews and observations and the analysis techniques used are descriptive-inductive. Based on the analysis of the data obtained, the following conclusions were found: 1. The perception of Ponorogo Muslims is divided into no types, namely agreeing with bank interest fatwas, doubting the existence of bank interest fatwas, and ignoring the provisions of bank interest fatwas. 2. The factors influencing the observance of Ponorogo Muslims are classified into 2 categories, namely those who obey which are divided into observance based on religious values (obedience) and obedience based on religious-rational considerations (internalization observance). Then those who disobey are caused because their legal awareness is still very weak, the causative factor is the nature of the fatwa itself and some of the following: (a) There is still difficult access to Islamic banking in their area; (b) Islamic bank services that tend to be the same as conventional banks; (c) Conventional banks and Islamic banks are practically considered to be no different, both of which have not adhered to sharia principles; 3. By behavioral finance analysis, it is found that (a) Those who agree with fatwas based on religious-rational values are not found any element of bias in them. (b) who doubts that there is an element of bias in the form of overconfidence with the initial information so as not to follow the development of the next information (bias anchoring). And those who ignore fatwas have no element of bias in them because they are supported by the fact that bank interest fatwas have no significant effect on the provisions of fatwas.

The textual understanding of the Quran and Hadith during the pandemic era has manifested an obstacle for the implementation of the advised health protocols against COVID-19. The textualists try to confront the Quran and Hadith with the social reality of health. They insisted that one should only fear of Almighty God Almighty, not the corona virus, and the congregation of the prayers should be performed at mosques. Against this backdrop, MUI released a guide to worship during the holy month of Ramadan 2020 in the midst of COVID-19. This article, subscribing to qualitative research method investigates the MUI guidance through socio-genetic motive theory. Following the thematic framework, this research found that MUI's socio-genetic motive in appropriating COVID-19 as a mercy (rahmat) is to reduce the potential for conflict, in shifting the meaning of worship to not only in the mosque is to form household harmony, and in optimizing fasting, and zakat is to foster social awareness. While the MUI's motive for basing on Hadith in ordering the use of masks is self-protection and other fellow humans, the motive for maintaining personal hygiene is social health awareness, and the motive to stay at home is not to endanger others. The novelty of this research is to answer the idealism of textualists by combining the study of religious texts with social theory. Keywords: socio-genetic motive; MUI; Quran and Hadith

This article discusses the perspective of the Indonesian Ulema Council (Majelis Ulama Indonesia – MUI) regarding social media activities and the 212 Movement, referring to the Aksi Bela Islam (Action to Defend Islam) in Jakarta. MUI’s perspective is of utmost importance as MUI is seen as playing an important role in triggering the 212 Movement, which was carried out as a protest against the perceived religious blasphemy committed by the Jakarta Special Capital Region Governor at the time, Basuki Tjahaja Purnama (Ahok). MUI’s fatwa on Ahok subsequently led to a disagreement in defending religion or defending the state, and it had been openly and unrestrictedly debated among netizens on social media. Social media activities (chiefly Twitter) relating to this case had positioned MUI’s fatwa in numerous discussions that were littered with various expressions of hatred. This article aims to contribute a novel understanding pertaining to the relations between religion, ulema, fatwa, and social media activities. [Artikel ini membahas perspektif MUI terhadap aktifitas social media yang terkait dengan Aksi Bela Islam 212 di Jakarta. Pembahasan ini penting karena MUI dianggap berperan penting dalam memicu gerakan Aksi Bela Islam, yang merupakan protes terhadap Ahok karena dianggap telah melakukan penodaan agama. Fatwa MUI tersebut berakibat pada ketidaksetujuan dalam membela agama atau membela negara dan secara terbuka dan tidak terbatas memunculkan debat netizen di media sosial (utamanya Twitter), serta menjadi bahan diskusi yang mengarah pada ekspresi kebencian. Artikel ini juga menawarkan sebuah pemahaman baru terkait hubungan antara agama, ulama, fatwa dan aktivitas dalam media sosial.]

The mineral iodine is required by our body to make thyroid hormones which, in turn, control the body's metabolism and other important functions like bone and brain development in infants. Deficiency in iodine leads to a wide range of health issues in individuals collectively known as Iodine Deficiency Disorders (IDDs) which become more prevalent when the daily requirements are not met properly. Due to its geographical location in an intense goiter belt, the Indian population is prone to IDDs. According to World Health Organization (WHO), school-aged children, adolescents and pregnant mothers are at a high risk of the adverse effects of IDDs. The present paper focuses on the prevalence of TGR (total goiter rate) and UIE (urinary iodine excretion) level and household consumption of iodine salt among school-aged children in the world and in India with special reference to West Bengal. [ABSTRACT FROM AUTHOR]

The Holy Quran and Sunnah contain universal values that require correct reasoning to be understood and applied by the Muslims. In this context, the scholars have been justified by Allah Almighty to undertake the ijtihād and ijmā’. This study aims to describe the ijtihād jamā’iy (collective ijtihād theory), as well as to analyze the imple­mentation of ijtihād jamā’iy at MUI’s Fatwa Commission in Lampung. This study is a combination of literature and field research. The data were obtained through literature studies of books, articles, and journals in related issues. Besides, the authors also interviewed MUI members to gain deeper information. Theoretically, the contemporary ijmā’ process can be pursued by an independent forum to conduct studies until a consensus is obtained from the majority of the participants. The panel must involve all religious elements in a representative manner. The practice of establishing Islamic law carried out by MUI’s Fatwa Commission of Lampung Province is in accordance with the concept of ijtihād jamā’iy in the science of uṣūl fiqh. This analysis is important so that people have a high level of compliance after knowing that the MUI Lampung fatwa is ijma, which in fact is one of the sources of Islamic law.

In the current era of global globalization, there is not a single country in the world that can live alone. One issue that can disrupt relations between nations in the world is related to the protection of Intellectual Property Rights (IPR). This is due to the economic value of the use of IPR that can increase the country's competitiveness in international relations. Increasing IPR protection is a necessity to increase the creativity and productivity of the community, while at the same time increasing the trust of the international community which is ultimately expected to encourage the development of the national economy. One effort to improve IPR protection in Indonesia is to revitalize the fatwa of the Indonesian Ulema Council on IPR protection so that it can keep abreast of the times and can provide a deterrent effect to perpetrators of criminal acts of IPR violations, especially those who are Muslim. That is because his actions are contrary to Islamic law, so it is appropriate and should be sentenced both in the world and in the hereafter. The purpose of the preparation of this manuscript is to encourage changes to the MUI fatwa on IPR protection. This research is a normative legal research using the statutory and conceptual approach. The results of this study are the draft changes to the substance of the MUI fatwa on IPR Protection.

Indonesian Ulema Council (MUI) is an independent institution comprises many Indonesian Muslim groups. The objectives of the Indonesian Ulema Council’s establishment are to strengthen religion in the way of Pancasila and maintain the harmony between the different religions in Indonesia. In order to achieve these goals, the seriousness of the Indonesian Ulema Council in performing their duties really required. And one of the most important tasks is to lead the community to practice Islamic law in their lives by producing fatwa on all issues related to the life of Indonesian society. It is hoped that these fatwa will solve the existing problems. Fatwa has a strong relationship with the carefulness and good observation. If this character is not owned by Mufti, then the result of his work must be questioned because they are important when producing fatwa.

Abstrak: Tulisan ini bertujuan menganalisis dinamika pelaksanaan sertifikasi halal pada produk makanan dan minuman di Kota Medan, Padangsidimpuan dan Sibolga. Jenis penelitian ini adalah penelitian lapangan dengan pendekatan kualitatif. Sumber data diperoleh dari observasi dan wawancara mendalam. Data dianalisis secara deskriptif dengan teknik reduksi, display dan verifikasi. Hasil penelitian menunjukkan bahwa pada setiap elemen terkait kehalalan produk makanan dan minuman ditemukan beragam masalah yang menjadi kendala pelaksanaan sertifikasi halal di tengah masyarakat di ketiga kota yang diteliti. Di antara masalah itu adalah keterbatasan wewenang dan dana pada MUI (LP-POM) untuk melakukan sosialisasi sertifikasi halal, lemahnya kesadaran hukum produsen untuk menyikapi keharusan sertifikasi halal pada produknya serta lemahnya pemahaman masyarakat Muslim tentang perlunya memperhatikan dan mewaspadai kehalalan produk makanan dan minuman yang dikonsumsi.Abstract: The Dynamics of Halal Certification Implementation in Food and Baverage in Medan, Padangsidimpuan and Sibolga. This paper aims to analyze the dynamics of the implementation of halal certification in food and beverage products in the respective cities. This type of research is field research with a qualitative approach. Sources of data was obtained from observation, in-depth interviews. Data were analyzed descriptively with reduction, display and verification techniques. The results showed that in each element related to the halal food and beverage products found a variety of problems that constrained the implementation of halal certification in the society in all three cities. Among those problems are the limited authority and funds at the MUI to disseminate halal certification, the lack of legal awareness of producers to address the need for halal certification on their products and the limited understanding of the Muslim community about the halal food and beverage products consumed.Kata Kunci: MUI, sertifikasi halal, pola konsumsi

Sertifikasi halal adalah fatwa tertulis MUI yang menyatakan kehalalan suatu produk sesuai dengan syariat Islam. Sertifikat halal ini merupakan syarat untuk mencantumkan label halal sehingga suatu produk layak untuk dikonsumsi oleh konsumen muslim. Pelaku usaha harus memenuhi syarat tertentu dan melewati serangkaian proses yang telah ditetapkan oleh MUI untuk memperoleh sertifikat halal. Setelah memperoleh sertifikat halal, pelaku usaha memperoleh label halal dari MUI untuk kemudian dicantumkan pada label produknya. Sertifikat halal ini hanya berlaku untuk jangka waktu tertentu dan pelaku usaha harus melakukan perpanjangan untuk memperoleh sertifikasi kehalalan produknya kembali. Bahwa Permasalahan timbul ketika Undang-Undang Nomor 8 Tahun 1999 tentang Perlindungan Konsumen, tidak menjadikan sertifikasi dan labelisasi halal sebagai sebuah bentuk kewajiban (mandotary) bagi pelaku usaha, tetapi bersifat sukarela (vo- luntary). Maka sertifikasi halal dan labelisasi halal dapat dikatakan belum mempunyai legitimasi hukum yang kuat, sehingga tidak memberikan perlindungan dan kepastian hukum produk pangan halal bagi konsumen.

Background and Objectives: pseudo urgency syndrome among patients with mixed incontinence (MUI) causes and the corresponding treatment strategies is explored. Materials and Methods: A total of 40 patients with MUI are treated with transobturator tape (TOT) and/or solifenacin succinate. Further, 30 patients with simple stress urinary incontinence (SUI) that were treated with transobturator tape (TOT) from the period of December 2018 to August 2020 are retrospectively analyzed; then, their clinical characteristics and therapeutic effects were summarized and analyzed. Results: The effective rates of SUI symptoms in MUI and simple SUI groups were 85% and 90%, respectively; further, the difference was noted as not statistically significant (P > 0.05). Among the 40 patients with MUI, 12 patients had unstable bladder contraction, and the other 28 patients showed normal bladder compliance. The treatment effectiveness rates of SUI symptoms in patients with unstable bladder contraction and normal bladder compliance were 83.3% and 85.7%, respectively; further, no significant difference was noted (P > 0.05). However, the effective rates of urge urinary incontinence (UUI) were 50% and 85.7%, respectively, however the difference was noted as statistically significant (P < 0.05). Conclusions: Most of the UUI symptoms in MUI patients may be “pseudo urgency syndrome” caused by the worry about the leakage of urine, rather than a real sense of UUI that is caused by excessive bladder excitement. Direct surgical treatment in patients with MUI can improve the symptoms of urinary incontinence, and the effect is more obvious in patients with urinary frequency who have normal bladder compliance according to urodynamics.

The background of this research is indications from those who criticize the granting of halal certification on electronic and non-consumption products. At the same time, critics say that the granting of halal certification is only a religious capitalization, the mode of following the MUI trend, getting fees. Some say that this is a misperception. This research was conducted in August 2019. This study analyzes how MUI halal certification is in electronic and non-consumption products and how halal certification in electronic and non-consumption products is in perspective. This type of research is field research with an empirical sociological approach and descriptive qualitative research. Data collection techniques are literature, interviews, and documentation based on secondary sources from dictionaries, brochures, expert opinions, and religious leaders. Based on the study results, it is concluded that the application of MUI halal certification in electronic products is still voluntary, so there is no mandatory (obligation) from business actors to register their products in obtaining halal certification. The application of MUI halal certification in electronic and non-consumer products, firstly for refusing mudharat, must take precedence over taking little benefit. Secondly, for companies or producers, applying for halal certification aims to provide a sense of security and comfort in the community and increase the added value of their products. Finally, the existence of halal products, even though they are non-consumption, besides having benefits for people because they are more confident in the products used, also benefits the company and fulfills the provisions in the Act. Theoretically, this research's benefits are expected to provide reading sources and guidelines for developing science, especially in Islamic law related to halal certification by the Indonesian Ulema Council on electronic and non-consumer products. Practically, the results of this study are expected to provide clear information to the public regarding the application of halal certification by the Indonesian Ulema Council on electronic and non-consumption products.

This study was motivated by the presence of different views on whether or notallowed to use Islamic credit cards, although the Indonesian Council of Ulama (MUI) has issued a fatwa on the permissibility of the card. Given these differences, this study examines the operating system on credit cards in terms of Islamic law, a difference of conventional and Islamic Credit Card and alternative solutions Credit Card reconstruction system in accordance with the Islamic Shari'ah and can be applied in the modern economy.The results showed (1) Credit Card operating system in terms of Sharia Islamic law indicates permitteduse; (2) Found some fundamental differences between Islamic and conventional Credit Card; (3) An alternative solution in the reconstruction of the Credit Card in accordance with Islamic law, including: (a) the credit card must be received recognition from banks with partnershipnya; (b) the credit card should be simple, both in the process of obtaining and using it; (c) The credit card issuer must be heavily promoting.

In this paper, the performance of one-coincidence frequency hopping code/quadratic congruence code (OCFHC/QCC) is analysed and compared with the existing codes. The impact of variation in code weight, code length and number of wavelengths on error probability is evaluated. It is observed that for the same code weight, code length and number of available wavelengths, error probability of OCFHC/QCC is better than the existing codes under certain conditions. The large cardinality, simple design methodology and good performance suggest its use in local area network, multi-code keying and multi-rate multimedia applications. [ABSTRACT FROM AUTHOR]

The Holy Quran and Sunnah contain universal values that require correct reasoning to be understood and applied by the Muslims. In this context, the scholars have been justified by Allah Almighty to undertake the ijtihād and ijmā’. This study aims to describe the ijtihād jamā’iy (collective ijtihād theory), as well as to analyze the implementation of ijtihād jamā’iy at MUI’s Fatwa Commission in Lampung. This study is a combination of literature and field research. The data were obtained through literature studies of books, articles, and journals in related issues. Besides, the authors also interviewed MUI members to gain deeper information. Theoretically, the contemporary ijmā’ process can be pursued by an independent forum to conduct studies until a consensus is obtained from the majority of the participants. The panel must involve all religious elements in a representative manner. The practice of establishing Islamic law carried out by MUI’s Fatwa Commission of Lampung Province is in accordance with the concept of ijtihād jamā’iy in the science of uṣūl fiqh. This analysis is important so that people have a high level of compliance after knowing that the MUI Lampung fatwa is ijma, which in fact is one of the sources of Islamic law. [ABSTRACT FROM AUTHOR]

This article discusses the perspective of the Indonesian Ulema Council (Majelis Ulama Indonesia - MUI) regarding social media activities and the 212 Movement, referring to the Aksi Bela Islam (Action to Defend Islam) in Jakarta. MUI's perspective is of utmost importance as MUI is seen as playing an important role in triggering the 212 Movement, which was carried out as a protest against the perceived religious blasphemy committed by the Jakarta Special Capital Region Governor at the time, Basuki Tjahaja Purnama (Ahok). MUI's fatwa on Ahok subsequently led to a disagreement in defending religion or defending the state, and it had been openly and unrestrictedly debated among netizens on social media. Social media activities (chiefly Twitter) relating to this case had positioned MUI's fatwa in numerous discussions that were littered with various expressions of hatred. This article aims to contribute a novel understanding pertaining to the relations between religion, ulema, fatwa, and social media activities. [ABSTRACT FROM AUTHOR]

Majelis Ulama Indonesia (MUI) or the Indonesian Council of Ulama has been issuing fatwas since its formation by the state in 1975. In the process of fatwa issuing within MUI, there are fundamental principles to be taken into account to make sure the protection Islamic teaching in all of its aspects, namely theology, law and social issues. The account to sacred texts is the outmost. In addition, the employment of maqasid al-shari‘ah is introduced to ensure the applicabi-lity and utility of faftwa, especially in the area of human interaction and social religious life. The employment of maqasid al-shari‘ah by MUI is apparent in its many fatwas, such as on medical and marriage issues. However, MUI only uses the archaic version of maqasid al-shari‘ah which is exclusive to the interest of Muslims. Progressive interpretation of maqasid al-shari‘ah which is designed for dealing with modern issues is not employed. Consequently, some MUI fatwas are deemed controversial in the context of plural and modern Indonesia.

The Legal Epistemology of Fatwa of MUI Lebak about Getting a Ride (Berboncengan) with Non- Mahram. The method of Islamic lawmaking (istinbath) is the study of the basic sources and the methods of Mujtahids to produce Islamic law, either by using words (lafzh) or meaning approach. Istinbath method with lafzh approach is by searching statement (nash) in the Qur’an and Hadith and using rules of ushûliyyah. On the other hand, istinbath method with meaning approach is by searching legal purposes (maqasid al-shari’ah) and using qiyas. Riding together between men and women not mahram in Islam according to MUI Lebak is forbidden (haram) based on the Qur’an Surah al-Nur verses 30-31 and Surah al-Isra verse 32, Hadith No. Muslim 1280, and sadd al-dzari’ah.DOI: 10.15408/ajis.v16i2.4451

The arresting virtue of Visible Light Communication (VLC) to expedite illumination and communication contemporaneously by exploiting sustainable and energy-efficient illuminating devices like Light Emitting Diodes (LEDs) in an indoor environment, enables it to resemble like a small scale cellular communication network providing data access to multiple users within its vicinity. This emphasizes to assure efficacious synchronization between the transmitter and receiver. Consequently, there is an urge to address the synchronization aspects in optical orthogonal frequency division multiple access (OOFDMA) reconcilable with Intensity Modulated (IM)/Direct Detection (DD) systems for VLC. Moreover, in an uplink scenario the existence of frequency offsets (FO) which emanates due to the existence of Doppler shift and symbol time offset (STO) leads to interference among the users as well induces to interfere with the desired user leading to most detrimental aspect called multiuser interference (MUI). This paper derives the analytical expressions for the deterioration of signal to interference noise ratio (SINR) in DC-Biased optical-OFDMA (DCO-OFDMA) system in view of the existence of STO. Furthermore, a modified version of single user detection (SUD) scheme and certain modified versions of synchronization algorithms to mitigate the effects of STO are illustrated for DCO-OFDMA flexible to be implemented for VLC Networks. In addition, Cramer Rao Lower Bound (CRLB) is derived for FO and STO estimators using joint parameter estimation for the uplink scenario and is verified through simulations. [ABSTRACT FROM AUTHOR]

In uplink multiuser systems, different timing offset (TO) and/or carrier frequency offset (CFO) of multiple users cause multiuser interference (MUI) to a desired user. In this paper, we propose two different MUI cancellation methods, namely weighted parallel interference cancellation (WPIC) and adaptive interference cancellation filter (AICF), for uplink transmission with generalized frequency division multiplexing (GFDM) waveform over Rayleigh fading channel given the existence of TO and CFO of multiple users. The proposed WPIC performs MUI estimation using the detected data symbol of other users and obtains the optimal weight to maximize the signal-to-interference ratio (SIR) of the desired user. We also propose the AICF that aims to maximize the SIR of the desired user. Based on our SIR expression derived in closed-form in the presence of TO and CFO, the AICF is obtained by solving the Rayleigh quotient problem. Lastly, the impact of multiple antennas at the receiver on MUI cancellation is also analyzed to improve reliability. The simulation results show that the proposed WPIC and AICF effectively eliminate MUI and that the AICF can outperform the WPIC in terms of the SIR and spectral efficiency. In addition, the multiple receiver antennas effectively cancel MUI as the number of antennas goes to infinity. [ABSTRACT FROM AUTHOR]

Abstract Visible light communication (VLC) has gained a significant momentum in the recent times due to its distinctive characteristics of imparting concurrent 'illumination' and 'communication' by exploiting sustainable and energy-efficient opto-electronic devices like light emitting diodes (LEDs). Consequently, by utilizing the already installed LED lighting fixtures a small scale cellular communication network can be created within an indoor environment imparting economic and ubiquitous data transmission services to multitude of roaming mobile stations within the proximity of LEDs. Therefore, it is vital to address the detrimental aspects like carrier frequency offset (CFO) and symbol time offset (STO) which emanates predominantly in an uplink scenario. This paper evaluates the performance of DC offset optical fast orthogonal frequency division multiple access (DCO-FOFDMA) system in the presence of both CFO and STO and accomplishes a thorough mathematical analysis emphasizing the different interferences like inter carrier (ICI) and multi user interferences (MUI) emanating due to different timing disparities and frequency discrepancies. The simulation results evidences that, with the increase in sensitivity of CFO and timing misalignments, the system performance drastically deteriorates thereby hindering the detection capability of multiple users operating at the same time. In order to estimate the STO, synchronization algorithms like Maximum Likelihood (ML) and Classen are imposed to the developed system model. Additionally, Cramer Rao Lower Bound (CRLB) is derived for the estimation of CFO and STO. [ABSTRACT FROM AUTHOR]

The Constellation of Woman Power in Judicial Review of Marriage Law No. 1 of 1974: Constructional Analysis of Mohammed Arkoun’s Islamic Thought. This paper analyzes about Indonesian Ulama Council explanation in testing a judicial review of UUP No. 1 of 1974 to the Constitutional Court to revise the minimum age of women marriage from 16 years to 18 years. The formulation of the problem in this research is how to deconstruct MUI information in the testing of UUP No. 1 of 1974. The study in this paper is a literature review using the Islamic epistemology approach of deconstruction analysis Mohammed Arkoun. The study finds that the reason for the MUI related to the concept of bâligh which is the view of fiqh of Imam Shâfi‘i has two intentions. First, the unspeakable desire by the institution of the MUI that men want to be superior over women. Second, while the stated wish is that MUI brings religious argument in this case uses Imam Shâfi‘i’s fiqh to strengthen the view in the explanation of material testing in the Constitutional Court.

Halal certification is done to assure halal status of a product. Hence, it can pacify consumers who consume it. The issue of food for Muslims in not only should be healthy, but also must be halal, and appropriate with the guidance of Sharia. Therefore, it takes a special institutions of reviewing and overseeing halal products to be consumed by Muslims, including the Indonesian Ulama Council (MUI). The MUI existence and responsibility is needed, especially in terms of the application and certification of halal labeling of food products in IndonesiaDOI: 10.15408/aiq.v3i2.2140

MUI (The Indonesian Council of Ulama) is an institution established by the government of Indonesia that one of its functions is to formulate religious fatwas. The existence of the MUI as the representatives of various religious organizations, and therefore claimed to be the big tent of Muslims, became the basis for the existence of these functions. Nevertheless MUI’s fatwas on religious denominations in Indonesia, is considered partly responsible for the occurrence of discriminatory behavior and violence based on religion. This article would like to see the political aspects of the law on the MUI’s fatwas about the deviant groups which is considered as a barrier of religous freedom in Indonesia and at the same time as the trigger acts of violence based on religion. MUI’s fatwas about the deviant groups can be analyzed in at least two approaches. First, in the perspective of the discourse of blasphemy, and second from the perspective of the discourse of legal pluralism, institutionalizing MUI, and theology.

Halal labeling is not simply a means of meeting the bodily needs. Simultaneously, it serves to satisfy the spiritual needs. Both Halal and haram foods are easy to identify when still in its fresh state. But as it underwent processing, it might be difficult to determine its halal status. The objectives of this paper are to determine the aspects of legal protection available for the consumers to be able to conveniently trade any food product they desired, to illustrate the MUI Authority as the competent authority with sole power to issue a fatwa to decide halal or haram status of food products around Indonesia; and finally to identify the extent of control held by the Government, LPKSM, and society as the parties playing important roles in monitoring the products or goods on the market. The results showed that the legal protection for the consumers remains weak. Furthermore, there is no maximum supervision carried out by the government, LPKSM, or through society. The presence of JPH Law No. 33 of 2014 still incites polemic, one of which related to the monopoly of authority by MUI.

Television, music videos, films, and pop bands are all part of global popular culture and thought to be the product of “the west”. These media are therefore often seen as a threat to the identities of nationalities, local cultures, and religious groups. In contrast, in the context of Indonesian Muslims, the Indonesian Ulama Council’s (Majelis Ulama Indonesia, MUI) showed support for Fatin Shidqia Lubis to the singing contest of Indonesian X Factor, 2013. This paper intends to study the presence of Fatin Sidqiah as the winner of Indonesian X Factor and the response of Indonesian muslims regarding Islamic popular culture in Indonesia. This paper argues that the presence of Islamic popular culture in Indonesia through books, novels, films, as well as fashion, show that Indonesian Islam and muslims are compatible not only with democracy but also with global popular culture. In addition, the presence of Fatin is a symbol of young Indonesian muslims who already connect globally. Whatever they consume in terms of popular culture is intrinsic to the creation of their hybrid identities, as both Indonesian muslims and global citizens. [Televisi, musik, film, dan bands merupakan bagian dari budaya popular dunia dan selalu dipandang sebagai produk “barat”. Karenanya, media ini sering dianggap sebagai ancaman bagi identitas nasional, budaya lokal, dan kelompok agama. Namun, dalam konteks keindonesiaan, Majelis Ulama Indonesia (MUI) memberikan dukungan kepada Fatin Sidqia Lubis dalam kompetisi menyanyi “Indonesian X Factor” Tahun 2013. Tulisan ini mencoba menelisik kemunculan Fatin sebagai pemenang “Indonesian X Factor” dan tanggapan masyarakat mengenai budaya pop Islam di Indonesia. Melalui artikel ini penulis berpendapat bahwa kehadiran budaya pop di Indonesia dalam berbagai buku, novel, film, serta pakaian menunjukkan bahwa Islam dan masyarakat Islam di Indonesia tidak hanya sejalan dengan demokrasi, tetapi juga dengan budaya pop dunia. Lebih dari itu, Fatin adalah simbol muslim muda Indonesia yang telah terhubung dengan dunia. Apa pun yang mereka nikmati dalam hal budaya pop telah menciptakan identitas ganda: sebagai muslim Indonesia sekaligus sebagai warga dunia.]

This paper compares state Islamic orthodoxy in Indonesia and Malaysia by using Islamic education curriculum for senior high schools as my case study. I argue that Malaysian Islamic Development Agency (Jabatan Kemajuan Islam Malaysia, JAKIM) in Malaysia has been more successful in exerting its orthodox values in the Islamic education curriculum than its counterpart Indonesian Council of Ulama (Majelis Ulama Indonesia, MUI) due to three factors: clear institutional objective; ideological cohesion among state institutions overseeing Islamic education; and patterns of Islamisation in the society that provide a conducive milieu for such orthodox ideals to thrive. In this paper I limit the scope of time and space to state Islamic orthodoxy in Indonesia and Malaysia from the late 1970s to present. I then choose three common topics found in Islamic education curriculum for senior high schools in Indonesia and Malaysia - pluralism/freedom of religion, marriage, and civic responsibility/governance - as examples of JAKIM's ideological dominance in Malaysia and the multifaceted nature found in Indonesian state Islamic orthodoxy. [ABSTRACT FROM AUTHOR]