Al-Istinbath Jurnal Hukum Islam Vol.
No.
2, 2025, 948-975
P-ISSN: 2548-3374 .
, 25483382 .
http://journal.
id/index.
php/alistinbath Religious Moderation and Halal Governance in Indonesia:
A Wasatiyyah-Maslahah Framework Asep Saefullah1.
Dede Burhanudin2.
Arif Syibromalisi3.
Saeful Bahri4.
Hardivizon5 Research Center for Treasure of Religion and Civilation BRIN.
Indonesia1,2,3.
Research Center for Manuscripts.
Literature, and Oral Traditions.
BRIN.
Indonesia4 Universitas Islam Negeri Mahmud Yunus.
Batu Sangkar.
Indonesia5 Corresponding author: aseplektur02@gmail.
DOI: 10.
29240/jhi.
Received: 12/08/2025 Revised: 29/10/2025 Accepted: 28/11/2025 Cite this article: Asep Saefullah.
Dede Burhanudin.
Arif Syibromalisi.
Saeful Bahri.
Hardivizon .
Religious Moderation and Halal Governance in Indonesia: A Wasaiyyah-Malauah Framework Approach.
Al-Istinbath :
Jurnal Hukum Islam, 10 .
, 2025, 948-975.
Doi : 10.
29240/jhi.
Abstract The rapid expansion of IndonesiaAos halal industry requires alignment between economic growth and the principles of religious moderation, including wasaiyyah .
and malauah .
ublic This study analyzes how these principles are integrated into halal governance, certification, and policy frameworks while identifying structural and socio-cultural barriers that hinder their Employing a descriptive qualitative design grounded in interpretivism, the research uses document and content analysis of legal instruments (Law No.
33/2014 on Halal Product Assuranc.
, institutional reports (BPJPH and KNEKS), and peerreviewed literature.
Triangulation was applied through crossvalidation of academic, governmental, and media sources.
The findings reveal that religious moderation is conceptually acknowledged yet structurally fragmented due to bureaucratic inefficiencies, inconsistent policy coordination, and limited accessibility for micro and small enterprises (MSME.
Cultural resistance and theological diversity further constrain its application.
The study contributes to the interdisciplinary discourse on Islamic governance and ethical regulation by operationalizing wasaiyyah and malauah as analytical tools for inclusive halal policymaking.
Copyright A 2025 Asep Saefullah, et.
This work is licensed under a Creative Commons Attribution-Non Commercial-ShareAlike 4.
International License Asep Saefullah: Religious Moderation and A.
| 949
recommends strengthening regulatory coordination, digitizing halal certification, and embedding moderation training within institutional programs to enhance transparency and inclusivity.
Religious moderation thus emerges not merely as a moral principle but as a structural framework for sustainable halal industry development and global competitiveness Keywords: Halal Industry.
Halal Regulation.
Malauah.
Religious Moderation.
Wasaiyyah Introduction Religious moderation is a vital principle in maintaining social harmony within IndonesiaAos multicultural and pluralistic society.
Defined as a balanced orientation that rejects extremism and promotes justice, tolerance, and coexistence, religious moderation functions both as an ethical value and as a policy paradigm in managing religious diversity.
1 In Indonesia, where religion deeply intersects with public policy and economic activity, the practical implementation of moderation extends beyond theology to encompass social, cultural, and industrial governance.
2 The halal industry, as an integral component of the countryAos sharia economy, provides a concrete arena for institutionalizing moderation through inclusive certification systems, regulatory fairness, and ethical business practices.
The integration of moderation principles into IndonesiaAos halal ecosystem reflects broader governmental efforts to harmonize faith-based values with pluralistic governance.
4 The Halal Product Assurance Agency (Badan Penyelenggara Jaminan Produk Halal/BPJPH) plays a central role in promoting tolerance and transparency by ensuring that halal certification remains accessible to 1 Abdul Azis and A.
Khoirul Anam.
Moderasi Beragama Berlandaskan Nilai-Nilai Islam (Jakarta: Kementerian Agama, 2.
, 22Ae24.
2 Abdullah Hanif.
Encep Syarifudin, and Ali Muhtarom.
AuIntegration of Religious Moderation in Islamic Education: Challenges and Opportunities in the Digital Era,Ay Edukasi Islami: Jurnal Pendidikan Islam 14, no.
: 59Ae60, https://doi.
org/10.
30868/ei.
Muhammad Qasim.
Membangun Moderasi Beragama Umat Melalui Integrasi Keilmuan (Makassar:
Alauddin University Press, 2.
, 73.
3 BPJPH.
AuBPJPH: Jaminan Produk Halal Perkuat Implementasi Moderasi Beragama,Ay https://bpjph.
id/detail/bpjph-jaminan-produk-halal-perkuat-implementasimoderasi-beragama.
4 Muhammad Shohibul Itmam and Abdelmalek Aouich.
AuLegal Politics of Religious Moderation and State Defense Policy at Public Universities,Ay Justicia Islamica 21, no.
: 87Ae 110, https://doi.
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21154/justicia.
Feiby Ismail, ed.
Moderasi Beragama Implementasi Dalam Pendidikan.
Agama Dan Budaya Lokal (Malang: Selaras Media Kreasindo, 2.
, https://philpapers.
org/rec/ISMMBI.
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entrepreneurs regardless of religion.
5 Religious extension agents further reinforce these principles through public education and cross-community engagement.
Such efforts align with the maqAid al-sharah, particularly uife al-nafs .
rotection of lif.
and maslauah .
ublic welfar.
, which underpin the ethical, safe, and inclusive production of halal goods.
The development of IndonesiaAos halal industry is crucial for economic sustainability, covering sectors such as food and beverage, pharmaceuticals, cosmetics.
Muslim-friendly tourism, and modest fashion.
The State of the Global Islamic Economy Report (SGIER) 2022 highlights key sectors within the global halal industry, supporting the objectives of the Indonesian Halal Industry Master Plan 2023Ae2029.
7 The global expansion of the halal economy further underscores the strategic relevance of moderation in regulatory systems.
The Indonesian Halal Industry Master Plan 2023-2029 identifies cross-sectoral integration, spanning food, pharmaceuticals, fashion, and tourism, as a pathway toward sustainable and inclusive growth.
8 Nevertheless, significant challenges persist, including sociocultural resistance, divergent fiqh interpretations, and ethical debates surrounding emerging technologies such as cultured meat and biotechnology.
9 For Muslim minorities, limited access to halal-certified products continues to hinder equitable participation in this growing sector.
Despite growing interest in religious moderation, scholarship on its institutional integration within halal regulation remains sparse.
While prior studies conceptualize moderation as a dynamic interplay between religion, law, and culture,11 and explore the role of moderate ethics in innovation among Muslim microenterprises,12 most research remains descriptive, emphasizing social or 5 Mahya Agustiansyah.
AuPenyuluh Agama Jadi Garda Terdepan Sosialisasi Sertifikasi Halal,Ay 2024, https://rri.
id/index.
php/daerah/682549/penyuluh-agama-jadi-garda-terdepansosialisasi-sertifikasi-halal.
6 Azizan Ramli et al.
AuPembangunan Industri Halal: Konsep Halalan-Toyyiban Dan Pengurusan Keselamatan Industri Dalam Kerangka Maqasid Al-Shariah,Ay Ulum Islamiyyah: The Malaysian Journal of Islamic Studies 18 .
: 91Ae114, https://doi.
org/10.
33102/uij.
Deala Rosyida Petriani.
AuTinjauan Maqashid SyariAoah Dalam Pengembangan Industri Halal Pada Sertifikasi Halam Di Indonesia,Ay Prosiding Konferensi Integrasi Interkoneksi Islam Dan Sains 6 .
232Ae38, https://ejournal.
uin-suka.
id/saintek/kis/article/view/4747/2905.
7 KNEKS.
Masterplan Industri Halal Indonesia (Jakarta: KNEKS, 2.
, 17Ae18.
8 KNEKS.
Masterplan Industri Halal Indonesia.
9 Hudzaifah Achmad Qotadah et al.
AuCultured Meat for Indonesian Muslim Communities: A Review of Maslahah and Prospect,Ay Al-Istinbath: Jurnal Hukum Islam 7, no.
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10 Nasruddin Yusuf et al.
AuThe Difficulty of Finding Halal Food for Muslim Minorities:
Analysis of Maqasid Sharia,Ay Al-Istinbath: Jurnal Hukum Islam 8, no.
: 325Ae46, https://doi.
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11 Moh.
Ashif Fuadi et al.
AuReligious Moderation in the Context of Integration Between Religion and Local Culture in Indonesia,Ay Journal of Al-Tamaddun 19, no.
: 47Ae59.
12 Mukhoyyaroh Mukhoyyaroh et al.
AuModeration as Cultural Negotiation: Islamic Business Ethics and Local Value Integration in Indonesian Chinese Muslim Micro.
Small, and Asep Saefullah: Religious Moderation and A.
| 951
educational domains.
13 There is a relative dearth of systematic analysis on how moderation is embedded in halal regulatory frameworks.
To date, the theoretical linkage between moderation, maqAid al-sharah, and economic policy via halal certification remains under-articulated.
14 While social and educational dimensions of religious moderation have been well studied, the literature lacks in-depth analyses of how moderation values, such as justice, tolerance, inclusivity, are embedded in institutional halal governance, particularly certification systems and regulatory bodies.
The connection between religious moderation and maqAid alshara.
in shaping halal economic governance is still insufficiently theorized.
Then, there is limited understanding of the socio-economic mechanisms, through regulation, public participation, and governance innovation, that operationalize these values in practice within the halal sector.
Based on these gaps, this study addresses three research questions, namely: .
How can religious moderation values such as justice, tolerance, and inclusivity be integrated into halal certification and policy frameworks? .
What institutional and socio-economic mechanisms enable the operationalization of moderation within halal governance? and .
How can wasaiyyah and maslauahbased principles advance theoretical foundation for inclusive and ethical industry The objectives of this study are to: .
Develop a conceptual model for embedding religious moderation values such as justice, tolerance, and inclusivity into halal certification and policy frameworks.
Identify institutional and socioeconomic mechanisms that support the operationalization of moderation within halal governance.
Contribute to the theoretical advancement of wasaiyyah and maslauah-based governance as foundations for inclusive and ethical industry This research adopts a library research methodology within a descriptive qualitative design, guided by an interpretivist paradigm that emphasizes meaningMedium Enterprises (MSME.
,Ay Jurnal Indo-Islamika 15, no.
: 50Ae64, https://doi.
org/10.
15408/jii.
13 Suprapto.
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Agama Dan Budaya Lokal.
14 Syahiza Arsad et al.
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Fatimah Zuhrah et al.
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952 | Al-Istinbath: Jurnal Hukum Islam.
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making by institutional actors.
Primary sources include Legislation .
Law No.
33 of 2014 on Halal Product Assuranc.
, policy documents and reports from BPJPH.
KNEKS, and relevant ministries, and institutional publications, white papers, and regulatory guidelines.
Secondary sources comprise peer-reviewed journal articles, books, and conference proceedings on religious moderation, halal certification, maqAid al-sharah, and Islamic economic governance.
Data are analyzed through a content analysis.
15 Deductive coding is guided by theoretical constructs of wasaiyyah and maslauah, while inductive coding allows emergent themes to surface.
The theory of religious moderation has become a central theme in Indonesian Islamic scholarship and governance discourse, positioning moderasi beragama as both a theological paradigm and an institutional framework for sustaining pluralism.
The Indonesian Ministry of Religious Affairs formalized this paradigm by embedding principles of justice, national commitment, tolerance, and anti-extremism into state policy.
17 Indonesian scholars have further elaborated the intellectual foundations of religious moderation.
Azra .
interprets wasatiyyah as a historical and civilizational principle embedded within the evolution of Indonesian Islam, underpinning democratic coexistence and social harmony.
18 Complementary contributions by Juwaini et al.
and Qasim .
emphasize hermeneutical moderation, advocating interpretive approaches grounded in contextual reasoning rather than rigid textual literalism.
Akhmadi .
similarly underscores moderation as a critical civic ethos necessary to mitigate radical tendencies and promote stable interreligious 20 Collectively, these perspectives affirm that moderation is not only a theological imperative but also an institutional necessity ensuring that halal governance remains insulated from exclusivist interpretations or politicized 15 Glenn A.
Bowen.
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John W.
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Quantitative, and Mixed Methods Approaches, 4th ed.
(Los Angles:
SAGE Publications.
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16 Creswell.
Research Design: Qualitative.
Quantitative, and Mixed Methods Approaches.
Nyoman Kutha Ratna.
Metodologi Penelitian: Kajian Budaya Dan Ilmu Sosial Humaniora Pada Umumnya (Yogyakarta: Pustaka Pelajar, 2.
17 Tim Penyusun Kementerian Agama RI.
Moderasi Beragama (Jakarta: Kementerian Agama RI, 2.
18 Azyumardi Azra.
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19 Juwaini et al.
Moderasi Beragama Dalam Masyarakat Multikultural (Banda Aceh: Bandar Publishing, 2.
, https://repository.
ar-raniry.
id/id/eprint/28214/1/Buku Moderasi Beragama .
Qasim.
Membangun Moderasi Beragama Umat Melalui Integrasi Keilmuan.
20 Agus Akhmadi.
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Asep Saefullah: Religious Moderation and A.
| 953
Anthropological perspectives, such as Zulkifli .
, demonstrate that moderation functions not merely as doctrinal aspiration but as a lived cultural practice deeply integrated into IndonesiaAos socio-religious fabric.
21 Within governance studies, the wasatiyyah framework has further evolved into a normative theory of public administration emphasizing balance, transparency, inclusivity, and multi-stakeholder engagement.
Recent analyses argue that wasatiyyah aligns closely with contemporary good-governance paradigms, particularly in regulatory domains requiring both technocratic precision and ethical legitimacy.
22 In the context of halal governance, wasatiyyah functions as a mediating lens that harmonizes scientific verification, supply-chain traceability, and global standards with Islamic ethical prescriptions.
Al-Qudsy .
maintains that wasatiyyahbased governance strengthens institutional legitimacy and resilience, especially amid the rapid growth of the global halal economy.
23 Parallel studies by Ruhullah and Ushama .
highlight that values such as adl .
and uurriyah .
remain fundamental to sustainable Islamic leadership and ethical regulatory design.
Classical Islamic legal theory offers further conceptual grounding through the doctrine of malauah, which provides a purposive foundation for public policy oriented toward welfare enhancement and harm prevention.
Rooted in alShAibAos maqAid al-sharah, malauah mursalah authorizes context-sensitive regulatory innovation, including the adoption of global food-safety standards, contamination controls, and harmonized trade practices.
25 Empirical studies such as those by Yusdiansyah .
and Rahman et al.
demonstrate how 21 Zulkifli.
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23 Sharifah Hayaati Syed Ismail Al-Qudsy.
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malauah may be operationalized to assess and refine halal assurance regulations in Indonesia.
Comparative research on halal governance underscores the diverse institutional models through which religious authority, technical regulation, and market forces interact.
Jabatan Kemajuan Islam Malaysia (JAKIM) represents a centralized stateAereligious authority with a unified national halal certification regime,27 whereas the Emirates Authority for Standardization and Metrology (ESMA) of United Arab Emirates (UAE) applies a standards-driven, scientifically rigorous model aligned with global trade requirements.
28 The United KingdomAos Halal Food Authority (HFA) typifies a market-driven certification environment,29 while Majelis Ugama Islam Brunei (MUIB) embodies a statutory governance system deeply embedded in state religious authority.
30 Further comparative analyses demonstrate that these models reflect differing balances between religious legitimacy, scientific validation, and market responsiveness.
The comparative models demonstrate that each governance model embodies a unique balance between religious legitimacy, technical 26 Efik Yusdiansyah.
AuThe State Administrative Decision-Making in the Adoption of Maslahah Mursallah Principle in Indonesia,Ay Sriwijaya Law Review 7, no.
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28 RACS.
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30 The Religious Council Brunei Darussalam.
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31 Yasmin Hanani Mohd Safian et al.
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Asep Saefullah: Religious Moderation and A.
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standardization, and market responsiveness.
When viewed through the frameworks of religious moderation, wasatiyyah, and malauah, it becomes evident that integrating these principles could significantly strengthen IndonesiaAos halal Religious moderation offers an ethical anchor that prevents politicization and exclusivist control.
wasatiyyah contributes a governance logic that supports balanced, inclusive, and evidence-based regulation.
and malauah provides legal justification for public-welfare-oriented decision-making, such as ensuring international competitiveness, protecting consumer safety, and harmonizing standards with global markets.
Together, these principles point toward a hybrid model of halal governance capable of sustaining public trust, avoiding regulatory monopolization, and responding effectively to global supplychain complexities while maintaining fidelity to Islamic values.
Discussion Integration of Wasaiyyah.
Halal Regulation, and Malauah in IndonesiaAos Halal Industry The integration of wasaiyyah .
alance and justic.
, halal regulation, and malauah .
ublic welfar.
represents a comprehensive theoretical framework for embedding the values of justice, tolerance, and inclusivity into IndonesiaAos halal certification and policy systems.
These interrelated constructs describe how moral principles of moderation are institutionalized within state governance, ensuring that halal regulation is both ethically grounded and socially responsive.
The principle of wasaiyyah, translated as balance, justice, and the Aumiddle pathAy, forms the ethical and theological foundation for religious moderation.
Moderation encourages harmony and coexistence in IndonesiaAos plural society.
Azra .
conceptualizes Islam Wasaiyyah as a contextualized Indonesian interpretation rooted in Pancasila and indigenous values rather than imported 33 Similarly.
Maggalatung .
34 and Zulkifli .
35 emphasize that moderation extends beyond religious tolerance to encompass political, cultural, and economic spheres, particularly the halal industry.
Building on this.
Azis and Anam .
describe wasaiyyah as a dynamic safeguard against both religious rigidity and secular relativism.
36 Within IndonesiaAos halal governance, these values manifest in the inclusive regulatory practices of BPJPH, particularly in programs 32 Akhmadi.
AuModerasi Beragama Dalam Keragaman Indonesia.
Ay 33 Azra.
AuIslam Wasathiyah: Moderasi Islam Indonesia.
Ay 34 Salman Maggalatung.
AuModerasi Beragama Dalam Perspektif Kehidupan Berbangsa Dan Bernegara,Ay in Konstruksi Moderasi Beragama, ed.
Arief Subhan and Abdallah (Jakarta: PPIM UIN Jakarta, 2.
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35 Zulkifli.
AuModerasi Beragama: Perspektif Antropologi Sosial Budaya.
Ay 36 Azis and Anam.
Moderasi Beragama Berlandaskan Nilai-Nilai Islam.
956 | Al-Istinbath: Jurnal Hukum Islam.
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supporting micro, small, and medium enterprises (MSME.
37 Wasaiyyah thus provides the ethical compass ensuring that halal regulation reflects justice .
, tolerance .
asAmu.
, and inclusivity .
, the very core of religious Halal regulation operationalizes moderation principles through legal and policy frameworks that embed ethical and social responsibility into the economy.
Law No.
33 of 2014 institutionalizes halal certification across sectors, emphasizing transparency, accessibility, and accountability.
39 BPJPH, as the regulatory authority, translates these principles into action by developing an inclusive certification ecosystem that accommodates MSMEs and minority 40 From a governance perspective, this aligns with FischerAos .
global observation that halal regulation embodies both spiritual discipline and modern regulatory logic.
41 The integration of wasaiyyah ensures proportionality in state supervision, while malauah guides the ethical orientation of halal policies toward communal benefit.
42 Such adaptive governance reflects IndonesiaAos pluralist ethos, ensuring that halal certification functions not as a barrier but as an enabler of participation and justice.
The principle of malauah .
ublic goo.
provides a teleological justification for halal governance.
It ensures that policy outcomes yield tangible social benefits rather than mere compliance with formalistic procedures.
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Asep Saefullah: Religious Moderation and A.
| 957
frames malauah as the ethical essence of public law, aligning maqAid alsharah with the well-being of society.
44 In the halal context, malauah transforms certification into an instrument of economic justice and welfare.
Inclusive certification frameworks, for example, democratize access to halal markets and prevent monopolization by large corporations.
45 Qotadah et al.
reveal that balancing innovation, such as cultured meat, with religious legitimacy requires malauah-based reasoning.
46 Hence, malauah complements wasaiyyah and halal regulation by providing ethical rationality that links moral intent with socioeconomic inclusion.
Integrating wasaiyyah, halal regulation, and malauah yields a multi-layered model in which moderation serves as both a normative value and a regulatory Empirical patterns in IndonesiaAos halal industry reveal: .
the institutionalization of moderation through inclusive policy design47.
the operationalization of justice and accessibility through self-declared certification48, and .
the enhancement of public trust via transparent halal labeling.
49 These findings affirm that embedding religious moderation into halal governance transforms the halal industry from a compliance-based system into a value-based governance framework, anchored in wasaiyyah ethics, malauah-driven welfare, and inclusive state policy 50.
Such integration not only fulfills the moral objectives 44 Saim Kayadibi.
AuThe State as an Essensial Value (UarriyyA.
of the MaqAid Al- SharAoAh,Ay Ahkam:
Jurnal Hukum Islam .
1Ae18, https://doi.
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Lubis and Syibromalisi.
AuThe Role of Halal Center in Increasing Sustainable Economy in the Halal Industry Sector.
Ay 45 Makhrus Munajat.
AuMabAdiAo Al-JinAAoiyyAt Al-IslAmiyyah Wa TabqhA F Al-SiyAq AlIndns,Ay Journal Indonesian Islam .
404Ae25, https://doi.
org/10.
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Khusniati Rofiah et al.
AuLegal Awareness of Halal Products Certification among East Java Business Operators and Society,Ay JURIS (Jurnal Ilmiah Syaria.
23, no.
: 55Ae65, https://doi.
org/10.
31958/juris.
46 Qotadah et al.
AuCultured Meat for Indonesian Muslim Communities: A Review of Maslahah and Prospect.
Ay 47 Rahman et al.
AuDeveloping a Legal Framework for the Halal Industry in Indonesia:
Lessons for Brunei Darussalam,Ay 358Ae59.
48 Listiasari et al.
AuSertifikasi Halal Melalui Self Declare Oleh UMKM Untuk Mendukung Industri Wisata Halal.
Ay 49 Amel Salda Naskhila and Toto Tohir Suriaatmaja.
AuPerlindungan Konsumen Terhadap Produk Halal Dalam Memenuhi Kenyamanan Dan Keselamatan Dihubungkan Dengan UndangUndang Jaminan Produk Halal (UU JPH).
,Ay Bandung Conference Series: Law Studies 3, no.
1 (January 25, 2.
: 264Ae69, https://doi.
org/10.
29313/bcsls.
50 Zulfa Makiah et al.
AuA Convergence In A Religion Commodification And An Expression Of Piety In Halal Sertification,Ay Khazanah: Jurnal Studi Islam Dan Humaniora 20, no.
: 153Ae70, https://doi.
org/https://doi.
org/10.
18592/khazanah.
958 | Al-Istinbath: Jurnal Hukum Islam.
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of Islamic law but also contributes to sustainable development and social Table 1: Conceptual Integration of Wasaiyyah.
Halal Regulation, and Malauah in IndonesiaAos Halal Industry No Theoretical Framework Wasaiyyah (Balanc.
Descriptive Function Defines balance and justice in faith and practice.
Halal Regulation Institutionaliz es moderation through law and policy.
Malauah (Public Welfar.
Articulates the ethical rationale for Explanator y Function Explains and Islamic Explains and fairness.
Explains ethics and Predictive Function
Predicts public trust and Predicts governance and Predicts and socioeconomic Empirical Illustration BPJPH
MSME
Implementatio n of Law No.
33/2014.
selfdeclare MSME Regulation of cultured meat and CSR-based halal business This conceptual integration is illustrated in Figure 1 bellow:
51 Maulana et al.
AuHalal Certification for MSEs in Indonesia: How Business Duration Drives Legal AwarenessAy.
Lubis and Syibromalisi.
AuThe Role of Halal Center in Increasing Sustainable Economy in the Halal Industry Sector.
Ay Asep Saefullah: Religious Moderation and A.
| 959
Figure 1.
The Cycle of Conceptual Integration of Wasaiyyah.
Halal Regulation, and Malauah in IndonesiaAos Halal Industry Integrating wasaiyyah, halal regulation, and malauah establishes a multidimensional framework for religious moderation in IndonesiaAos halal Theoretically, these three construct collectively describe the ethical foundation, explain the institutional mechanisms, and predict the sustainable outcomes of moderation-based governance.
Practically, their integration promotes policy coherence, strengthens consumer trust, and enhances equitable participation across the halal value chain.
Future halal governance should prioritize inter-agency collaboration, academic engagement, and capacity building to ensure that religious moderation evolves from normative discourse into operational practice, anchoring IndonesiaAos halal economy in spiritual integrity, regulatory inclusivity, and global sustainability.
Cultural and Social Barriers in the Implementation of Religious Moderation The implementation of religious moderation within IndonesiaAos halal industry encounters intertwined cultural, social, and institutional challenges.
From a theoretical perspective, these barriers can be analyzed through three primary functions of theory, descriptive .
dentifying and categorizing obstacle.
, explanatory .
ncovering their structural and institutional root.
, and predictive .
nticipating behavioral or policy outcome.
This discussion integrates wasaiyyah .
and malauah .
ublic welfar.
as operational frameworks for understanding how cultural diversity, social inequality, and governance capacity influence the institutionalization of moderation in the halal sector.
Cultural Barriers: The Contestation of Local Traditions and Wasaiyyah Cultural barriers within IndonesiaAos halal industry stem not only from differing interpretations of religious law but also from competing power dynamics in the countryAos pluralistic religious landscape.
The wasaiyyah principle, centered on balance, justice, and harmony, offers a framework for analyzing how cultural 960 | Al-Istinbath: Jurnal Hukum Islam.
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pluralism can both enable and constrain regulatory coherence.
52 However, its operationalization often reveals tension between national uniformity and local autonomy in interpreting halal standards.
For example.
Rachman and Khokhar .
as well as Khasanah and Salleh .
observe that regional variations in fatwa interpretation can result in inconsistent halal certification enforcement.
53 These inconsistencies are not merely theological but institutional, reproduced through decentralized regulatory systems that empower local religious authorities and industry actors to define halal norms differently.
This situation illustrates the wasaiyyah paradox: while the state promotes moderation, implementation reveals asymmetry between central policy and local religious practice.
Cultural resistance also arises from deeply rooted community identities and economic reliance on traditional food systems.
54 Regulatory interventions are sometimes perceived as external impositions rather than participatory reforms.
The introduction of modern halal auditing procedures, for instance, can be viewed as undermining cultural authenticity.
55 Consequently, wasaiyyah must function not only as a normative principle but also as a policy negotiation model, bridging global halal standards with local wisdom.
Descriptively, these findings reveal that cultural diversity is not an obstacle in itself.
the challenge lies in the absence of culturally adaptive governance.
Predictively, institutionalizing moderation through participatory mechanisms, such as regional dialogues and localized certification, can enhance legitimacy and compliance within halal governance.
Social Barriers: Inequality.
Institutional Trust, and Malauah Social barriers primarily arise from structural inequality and divergent perceptions of religious moderation.
Some conservative groups equate moderation with theological compromise, producing ideological polarization and Azis and Anam.
Moderasi Beragama Berlandaskan Nilai-Nilai Islam.
Azra.
AuIslam Wasathiyah: Moderasi Islam Indonesia.
Ay 53 Rachman and Khokhar.
AuRole of Indonesian Council of Ulama in HalAl Certification and Product GuaranteeAy.
Khasanah and Salleh.
AuEnsuring Legal Protection for Halal Product Consumers in IndonesiaAos Marketplaces: Shariah Compliance and Regulatory Gaps.
Ay 54 BPJPH.
AuBPJPH: Jaminan Produk Halal Perkuat Implementasi Moderasi BeragamaAy.
Margareta Beltei.
AuMulticulturalism and Political Correctness: Theoretical- Conceptual Aspects,Ay LAoeurope Unie/United Europe 2851, no.
: 123Ae28, https://leuropeunie.
com/wpcontent/uploads/2023/09/A14.
55 Suryantoro.
AuModerasi Beragama Memperkuat Kerukunan Umat Beragama Di Kabupaten Kulon Progo,Ay 2022, https://kesbangpol.
id/detil/615/moderasiberagama-memperkuat-kerukunan-umat-beragama-di-kabuapten-kulon-progo.
56 Edi Junaedi.
AuInilah Moderasi Beragama Perspektif Kemenag,Ay Harmoni 18, no.
: 182Ae86, https://doi.
org/10.
32488/harmoni.
Asep Saefullah: Religious Moderation and A.
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public mistrust.
57 From a malauah perspective, this mistrust undermines the welfare dimension of halal regulation, discouraging inclusive participation and equitable access to certification.
Economic inequality further compounds these challenges.
Many MSMEs lack the financial and institutional capacity to meet certification requirements, resulting in uneven compliance and limited market access.
58 This imbalance reflects structural asymmetry between large corporations, benefiting from regulatory efficiency, and smaller enterprises constrained by bureaucracy and Under the malauah framework, halal policy should thus protect public welfare through accessibility, fairness, and distributive justice.
Another critical issue is low institutional literacy regarding the meaning of Many stakeholders perceive moderation as dilution rather than as a disciplined ethical balance.
60 This perception gap underscores a disconnect between symbolic policy narratives, moderation as a state ideal, and actual behavioral change within society.
Analytically, this gap exposes the need for educational and communicative interventions that translate moderation from ideology into practice.
Continued social polarization and economic disparity risk reducing moderation to rhetoric rather than a transformative paradigm.
mitigate this, malauah should be reinterpreted to include economic justice and participatory governance as integral elements of the halal industryAos ethical 57 Yanwar Pribadi.
AuThe Commodification of Islam in the Market Economy: Urban Muslim Studies Banten,Ay Afkaruna https://doi.
org/10.
18196/aiijis.
58 Muhammad MaAoruf.
AuFakta Telanjang Ketimpangan Ekonomi RI,Ay Disampaikan Dalam Diskusi Virtual Forum Guru Besar Dan Doktor INSAN CITA & Universitas Paramadina AuKesenjangan Kaya-Miskin Semakin MelebarAy Evaluasi Kebijakan Dan Pekerjaan Rumah Bagi Capres 2024Ay 23 Juli 2023, 2023.
Tulus Suryanto.
Pertiwi Utami, and Roslizawati Ahmad.
AuAligning Sharia-Based Empowerment with SDGs: Addressing Poverty and Inequality in Coastal Regions,Ay Economica:
Jurnal Ekonomi Islam .
53Ae71, https://doi.
org/10.
21580/economica.
59 Qotadah et al.
AuCultured Meat for Indonesian Muslim Communities: A Review of Maslahah and ProspectAy.
Anom Sigit Suryawan.
Shuji Hisano, and Joost Jongerden.
AuNegotiating Halal: The Role of Non-Religious Concerns in Shaping Halal Standards in Indonesia,Ay Journal of Rural Studies 92 (May 2.
: 482Ae91, https://doi.
org/10.
1016/j.
60 Farlan Erlangga Sanusi.
AuStudy Religius Moderation In Literacy Tradition (Optimization Of Thinking.
Understanding and Awarene.
,Ay Annual International Conference on Islamic Education Students .
92Ae99, https://conferences.
id/index.
php/aicoies/article/view/324.
Siti Muslimah.
AuLabel Halal Pada Produk Pangan Kemasan Dalam Perspektif Perlindungan Konsumen Muslim,Ay Yustisia Jurnal Hukum 1, no.
2 (May 2, 2.
: 86Ae97, https://doi.
org/10.
20961/yustisia.
Qotadah et al.
AuCultured Meat for Indonesian Muslim Communities: A Review of Maslahah and Prospect.
Ay 61 Suryawan.
Hisano, and Jongerden.
AuNegotiating Halal: The Role of Non-Religious Concerns in Shaping Halal Standards in Indonesia.
Ay 962 | Al-Istinbath: Jurnal Hukum Islam.
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Strategies for Addressing Cultural and Social Barriers Addressing these barriers requires structural integration between theory and governance, whereby wasaiyyah guides policy design and malauah shapes implementation outcomes.
As Agung et al.
emphasize, collaborative governance among state, religious, and community actors fosters trust and social cohesion, key preconditions for the institutionalization of moderation.
62 Three interrelated strategies are recommended:
Participatory Regulatory Design.
Establish multi-stakeholder dialogue platforms involving local religious councils, producers, and consumer groups to ensure that wasaiyyah functions as a balancing principle rather than a topdown directive.
This participatory model promotes policy legitimacy and mitigates resistance to innovation.
Inclusive Economic Empowerment.
Prioritize MSMEs through selfdeclaration schemes, financial incentives, and subsidized certification 64 Aligning malauah with economic inclusivity transforms halal regulation into a vehicle for social justice and equitable growth.
Epistemic Reform through Education and Media.
Expand educational and media-based initiatives to redefine moderation as ethical discipline rather than religious compromise.
Collaborative training programs, such as those conducted by BPJPH, can strengthen understanding among regulators, scholars, and entrepreneurs.
Through these strategies, religious moderation can evolve from normative discourse into institutional praxis, aligning the ethical imperatives of wasaiyyah and malauah with IndonesiaAos socio-economic and regulatory realities.
Consistent implementation will foster a halal industry that is simultaneously sharia-compliant, socially equitable, and globally competitive.
Table 2: Cultural and Social Barriers to Religious Moderation in IndonesiaAos Halal Industry Barrier Type Cultural Underlying Cause Regional variation in Theoretical Interpretation Wasaiyyah Strategic Response Participatory Expected Outcome Policy 62 Dewa Agung Gede Agung et al.
AuLocal Wisdom as a Model of Interfaith Communication in Creating Religious Harmony in Indonesia,Ay Social Sciences & Humanities Open 9, 100827 .
: 1Ae11, https://doi.
org/10.
1016/j.
63 BPJPH.
AuBPJPH: Jaminan Produk Halal Perkuat Implementasi Moderasi Beragama.
Ay 64 Listiasari et al.
AuSertifikasi Halal Melalui Self Declare Oleh UMKM Untuk Mendukung Industri Wisata Halal.
Ay 65 Rahman et al.
AuDeveloping a Legal Framework for the Halal Industry in Indonesia:
Lessons for Brunei Darussalam.
Ay Asep Saefullah: Religious Moderation and A.
| 963
CulturalEconomic Social Economic Institutional fatwa and (Rachman & Khokhar.
Resistance on local food (Suryantoro.
Ideological and mistrust (Pribadi.
MSME resource gaps (MaAoruf.
Suryanto et , 2.
Weak agencies and (BPJPH, uniformity and design and and cultural Perception of regulation as Community wasaiyyah with local Increased of halal Misinterpretati on of moderation as dilution of Education and media Improved trust and Inequitable malauah .
ublic Subsidized and MSME t programs.
Fair Fragmented Inter-agency based on malauahdriven Integrated The persistence of cultural and social barriers reflects the need for context-sensitive governance that operationalizes wasaiyyah as a dialogical principle and malauah as an ethical-economic framework.
By embedding moderation in participatory policy processes and equitable economic design.
IndonesiaAos halal industry can advance both its spiritual mission and developmental goals.
Long-term success depends on institutional learning, public 964 | Al-Istinbath: Jurnal Hukum Islam.
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trust-building, and sustained collaboration among religious, governmental, and economic actors.
Religious Moderation as a Catalyst for Social and Economic Harmony in the Halal Industry The role of religious moderation in IndonesiaAos halal industry extends beyond moral discourse.
It functions as both a theoretical construction and a practical framework for achieving social cohesion and sustainable economic Theoretically, religious moderation fulfills three complementary functions: descriptive, by identifying socio-religious dynamics within the halal explanatory, by clarifying how moderation shapes regulatory and market interactions.
and predictive, by anticipating how inclusive governance can strengthen long-term economic stability.
Within this paradigm, wasaiyyah .
and malauah .
ublic welfar.
serve not merely as religious ideals but as policy-guiding principles linking faith-based ethics with institutional reform and socio-economic inclusion.
Religious Moderation as an Integrative Social Framework At the social level, the wasaiyyah principle emphasizes balance, justice, and mutual respect as mechanisms for managing religious and cultural diversity within the halal sector.
66 Applied to halal governance, it promotes dialogue-oriented decision-making, in which divergent interpretations of halal standards are reconciled through participatory mechanisms rather than unilateral enforcement.
However, tensions frequently emerge among producers, consumers, and regulators with differing theological and cultural understandings of halal 67 These tensions are not purely doctrinal but structural, rooted in asymmetries between state agencies and local religious authorities.
By framing policy through wasaiyyah, regulators can transform these asymmetries into collaborative partnerships.
The establishment of multi-stakeholder forums under the Halal Product Assurance Law (Law No.
33/2.
exemplifies how moderation fosters negotiation and consensus among diverse actors.
66 Azis and Anam.
Moderasi Beragama Berlandaskan Nilai-Nilai Islam.
Azra.
AuIslam Wasathiyah: Moderasi Islam Indonesia.
Ay 67 Naskhila and Suriaatmaja.
AuPerlindungan Konsumen Terhadap Produk Halal Dalam Memenuhi Kenyamanan Dan Keselamatan Dihubungkan Dengan Undang-Undang Jaminan Produk Halal (UU JPH).
Ay 68 Bappenas.
Masterplan Ekonomi Syariah Indonesia 2019-2024.
BPJPH.
AuBPJPH: Jaminan Produk Halal Perkuat Implementasi Moderasi Beragama.
Ay Asep Saefullah: Religious Moderation and A.
| 965
Furthermore, wasaiyyah helps counter the misconception that moderation signifies theological compromise.
In certain conservative communities, moderation is perceived as religious dilution, resulting in reform resistance.
69 To mitigate this, wasaiyyah must be operationalized as normative equilibrium, preserving doctrinal integrity while promoting contextual inclusivity and pragmatic engagement.
As Syarif and Adnan .
observe, moderation in economic practice enhances ethical integrity while fostering harmony between local values and global halal market demands.
70 The wasaiyyah-based approach also strengthens institutional trust.
Open communication between regulators and communities reduces suspicion, curbs regulatory alienation, and fosters cooperative compliance.
71 Such communicative governance transforms moderation from an abstract moral concept into a functional principle for managing pluralism in practice.
Religious Moderation and Economic Inclusivity through Malauah Economically, religious moderation contributes to inclusive market growth and equitable participation across the halal value chain.
The principle of malauah, centered on public welfare and distributive justice, underpins this 72 Practically, it demands regulatory mechanisms that balance shariah compliance with economic accessibility, ensuring that MSMEs are not marginalized by bureaucratic or financial barriers.
From an explanatory standpoint, malauah offers a framework for analyzing how halal regulation intersects with economic structures.
As Maulana et al.
explain, when halal certification is treated as an instrument of developmental law, it transcends legal formalism to promote social welfare.
69 Khasanah and Salleh.
AuEnsuring Legal Protection for Halal Product Consumers in IndonesiaAos Marketplaces: Shariah Compliance and Regulatory GapsAy.
Rachman and Khokhar.
AuRole of Indonesian Council of Ulama in HalAl Certification and Product Guarantee.
Ay 70 Fazlur Syarif and Naif Adnan.
AuPertumbuhan Dan Keberlanjutan Konsep Halal Economy Di Era Moderasi Beragama,Ay Jurnal Bimas Islam 12, no.
: 93Ae122, https://doi.
org/10.
37302/jbi.
Itmam and Aouich.
AuLegal Politics of Religious Moderation and State Defense Policy at Public Universities.
Ay 71 Fifik Wiryani.
Mokhammad Najih, and Abdul Haris.
AuJuridical Analysis on Consumer Protection in Safe and Halal Food Distribution,Ay Jurnal Dinamika Hukum 18, no.
: 20Ae28, https://doi.
20884/1.
72 Qotadah et al.
AuCultured Meat for Indonesian Muslim Communities: A Review of Maslahah and Prospect.
Ay 73 Zamratul Akbar.
Agustina Shinta Hartati Wahyuningtiyas, and Riyanti Isaskar.
AuThe Effect of Certification and Product Knowledge on Instant Food Purchasing Decisions through Halal Awareness: The Moderating Role of Religiosity,Ay Journal of Consumer Sciences 10, no.
1Ae26, https://doi.
org/10.
29244/jcs.
Rofiah et al.
AuLegal Awareness of Halal Products Certification among East Java Business Operators and Society.
Ay 74 Maulana et al.
AuHalal Certification for MSEs in Indonesia: How Business Duration Drives Legal Awareness.
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Embedding malauah into economic policy ensures that halal standards not only protect consumers but also empower producers to compete effectively in global 75 Malauah-based moderation stabilizes the business environment by enhancing trust and investment confidence.
Transparent and equitable regulation reduces uncertainty, thereby fostering both domestic and foreign investment.
Furthermore, moderation-oriented business ethics expand global competitiveness: culturally adaptive halal products reflect both ethical authenticity and market responsiveness.
77 Consequently, moderation strengthens not only domestic harmony but also IndonesiaAos international reputation as a model of inclusive Islamic economic governance.
Institutional Integration and Predictive Framework The transformative potential of religious moderation in advancing social and economic harmony depends on institutional integration, the alignment between religious authorities, state agencies, and market actors.
The wasaiyyahAe malauah framework provides a predictive model, that is the greater the institutional synergy reflecting balance and public benefit, the more resilient and sustainable the halal industry becomes.
Realizing this integration requires capacity Agustiansyah .
emphasizes that religious extension officers and halal regulators must undergo continuous professional development in moderation-based communication, policy formulation, and ethical leadership.
Such human capital investment enables the practical embedding of moderation principles into daily governance.
Moreover, institutional collaboration, facilitated by BPJPH.
KNEKS, and Bappenas, should formalize cross-sectoral knowledge exchange to mitigate regulatory fragmentation.
Sustained cooperation among government, scholars, and industry stakeholders will entrench moderation as both an ethical and administrative norm.
75 Naskhila and Suriaatmaja.
AuPerlindungan Konsumen Terhadap Produk Halal Dalam Memenuhi Kenyamanan Dan Keselamatan Dihubungkan Dengan Undang-Undang Jaminan Produk Halal (UU JPH).
Ay.
Khasanah and Salleh.
AuEnsuring Legal Protection for Halal Product Consumers in IndonesiaAos Marketplaces: Shariah Compliance and Regulatory Gaps.
Ay 76 Susilowati Suparto et al.
AuHarmonisasi Dan Sinkronisasi Pengaturan Kelembagaan Sertifikasi Halal Terkait Perlindungan Konsumen Muslim Indonesia,Ay Mimbar Hukum-Fakultas Hukum Universitas Gadjah Mada 28, no.
: 427Ae38, https://doi.
org/10.
22146/jmh.
Akbar.
Wahyuningtiyas, and Isaskar.
AuThe Effect of Certification and Product Knowledge on Instant Food Purchasing Decisions through Halal Awareness: The Moderating Role of Religiosity.
Ay 77 Listiasari et al.
AuSertifikasi Halal Melalui Self Declare Oleh UMKM Untuk Mendukung Industri Wisata HalalAy.
Devita Putri Oktavia.
Ali Istiadi, and Muhammad Arif Faiza.
AuKesadaran Pelaku Usaha Mikro Terkait Kewajiban Sertifikasi Halal Pada Fenomena Minuman Es Teh Kekinian Di Kabupaten Kudus,Ay in SYARIAH: E-Proceeding of Islamic Law, 2023, 243Ae52, https://ejournal.
id/index.
php/SYARIAH/article/view/12196/11447.
78 Agustiansyah.
AuPenyuluh Agama Jadi Garda Terdepan Sosialisasi Sertifikasi Halal.
Ay 79 KNEKS.
Masterplan Industri Halal Indonesia.
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This integrative approach is likely to produce a virtuous cycle: social harmony nurtures economic trust.
economic stability reinforces ethical governance.
together they sustain an inclusive halal ecosystem that balances faith, pluralism, and prosperity.
Table 3: Interaction of Wasaiyyah and Malauah in Promoting Social and Economic Harmony No.
Dimension Key Focus Theoretical Basis Wasaiyyah as ethical Malauah welfare and Social Integration Managing Economic Inclusivity Equitable access for MSMEs in Institutional Alignment Coordinati on among and market Combined WasaiyyahAe Malauah Global Competitiveness Cultural and ethical Malauahdriven Policy Mechanis Multistakeholder Selfdeclaration Crosectoral (BPJPHAe KNEKSAe Bappenas Ethical in halal Expected Outcome Strengthene d social trust and conflict Expanded and reduced Regulatory and longterm Enhanced Religious moderation, conceptualized through wasaiyyah and malauah, serves as both an ethical compass and a developmental strategy for IndonesiaAos halal industry.
By embedding moderation in social relations, economic systems, and institutional governance, the halal sector can evolve into a holistic model of inclusive Islamic economics.
Future governance efforts should continue aligning regulatory reform, public education, and inter-agency collaboration to ensure that moderation functions as a catalyst for enduring social harmony and sustainable economic progress.
As a result, this effort strengthens global competitiveness .
ee Figure .
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Figure 2.
Interaction of Wasaiyyah and Malauah in Promoting Social and Economic Harmony for Global Competitiveness Conclusion This study examined how religious moderation is integrated into IndonesiaAos halal industry by employing three interrelated analytical lenses, namely wasaiyyah, halal regulation, and malauah.
The findings demonstrate that religious moderation operates simultaneously as a normative ethical framework and a regulatory mechanism that harmonizes sharia compliance with social inclusivity and economic participation.
Wasaiyyah provides the moralAetheological grounding for balanced policy design, ensuring that halal governance remains religiously authoritative while responsive to IndonesiaAos plural socio-economic landscape.
Meanwhile, malauah articulates public welfare as a guiding principle that expands equitable access to certification, particularly for micro, small, and medium enterprises (MSME.
, thereby preventing regulatory exclusion and advancing socio-economic justice.
Collectively, these principles show that moderation is not merely an idealized moral virtue but a dynamic governance logic that bridges theological values, institutional design, and market realities.
Conceptually, this study contributes to Islamic governance scholarship by demonstrating how moderation-based frameworks can be used to interpret the interface between religion, regulation, and economic behavior.
Practically, it offers a model of halal governance in which normative integrity, institutional legitimacy, and socioeconomic inclusivity reinforce one another.
The analysis underscores that the institutionalization of moderation depends on political commitment, inter-agency coherence, and reflexive engagement with diverse stakeholders.
When applied critically, moderation strengthens ethical accountability, enhances public trust.
Asep Saefullah: Religious Moderation and A.
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and improves the long-term sustainability and global competitiveness of IndonesiaAos halal ecosystem.
They are three actionable strategies can be recommended to strengthen the institutionalization of religious moderation within IndonesiaAos halal industry:
Strengthen regulatory capacity through targeted training for BPJPH officers, auditors, and partner agencies on moderation-based auditing, communication ethics, and inclusive regulatory practices.
Deepen public education by integrating moderation literacy into halal consumer campaigns.
MSME workshops, and digital outreach to address misconceptions and enhance trust.
Advance digital transformation of halal certification through an integrated platform that streamlines registration, enhances transparency, and enables realtime coordination across government, industry, and religious authorities.
This study is limited by its reliance on document analysis and secondary data, which restricts the depth of empirical and field validation.
The absence of large-scale field data or comparative regional analysis also limits generalizability across IndonesiaAos diverse halal ecosystems.
Future studies should employ mixedmethods approaches to examine how moderation is perceived and practiced by auditors.
MSMEs, and consumers.
Cross-country comparisons, for example with Malaysia.
Brunei, the UAE, and the UK, would further illuminate how moderation-based governance models operate in different institutional settings.
Longitudinal research is also needed to assess how digitalization, regulatory reforms, and global market dynamics shape the evolving role of religious moderation in halal governance.
References