There are a lot of problems discovered in the Islamic family law when they are observed through modern approaches, especially on the issue of gender equality. It ranges from the rule of the bride’s guardian which is controlled by men, the distribution of inheritance which is dominated by men, the witness requirements that weaken women role, to others. In Indonesian context, it is important to analyse the matters of guardians and witness through foundational goals of Islam (maqashid syariah) approaches and it will find solution where a bride’s guardian becomes a primary element for protecting honors, and about witness, it will serve as a secondary element to complete the main goal of marriage. Through those classifications, it is found that the primary and secondary elements emerge significant differences between Arabic and Indonesian contexts. Therefore, a reformed Islamic family law is neededthrough cultural approaches, that are responsive in Indonesia. The patrilineal kinship of the Arab culture is very controlling, whilst Indonesians have a complext multi kinships such as patrilineal, matrilineal and bilateral. Thus, it implies the needs of changes that will offer solutions that correspond with the local wisdom, as an application of gender equality.

Prophet’s Companions were keys to the chains of hadith. Therefore, they were the main sources of the prophet’s hadith which were told in a form of mutawatir (from such a large number of narrators), ahad (of one narrator), lafdzi (literally) and Maknawi (essentially). The companions’ trustworthy is very important since they were center of the chains. If anyone of the Companions’ trustworthy is questioned, the hadith is questioned too, or even rejected entirely. The two branches of Islam, Sunni and Syiah, have different points of views towards the trustworthyof the prophet’s Companions on the basis of data and arguments they have. The differences will affect the quality of hadits that they told. Arguments of Sunni ulamas’ on the trustwothy of most and even all Companions raised objections from several other researchers of hadith. Similarly, arguments of the Syiah Ulamas who questioned the Companions’ trustworthy also raised objections from others. Objectivity towards the Companions trustworthy is, indeed, required because their levels of faith and piety are also varied.

Islamic politics or political Islam is often defined ranging from Muslim politics through Islamic political parties, institutionalization of Islamic regulations, to politicized Islam for personal and parties’ interests. This paper examines Islamic politics from Al-Qur’an sura Al Imran verse number 159 on consensus (musyawarah). By examining exegesis sura Ali Imran verse number 159 from tafsir al-Maraghi, tafsir al-Misbah and tafsir al-Azhar, this paper argues that musyawarah, having consensus, is one of the value and principles of Islamic politics in the Qur’an. These exegeses even suggest that the Prophet Muhammad as the leader of Islamic community at that time often took a decision promoted by his Companions, rather than based on his own opinion. Therefore, this paper shows that one of principles of Islamic politics from Al-Qur’an is obtaining consensus in taking a decision involving many parties and by involving them in taking the decision. This paper also shows that decision taken based on majority votes, not elites’ ones, is a decision suits principles of Islamic politics from Al-Quran.

There is a long history of the establishment of interfaith Institutions in Indonesia, especially one initiated by the state. Religious issue based conflicts that happened from 1960s through 1990s have pushed government to publish many regulations as an effort to establish interfaith harmony. However, the unstable political and security situation provided many obstacles. This article used historical-political approach to identify the reasons behind the institution for interfaith dialogue formed by the State. The witer put them into several phases, started from the Old Order to the Reformasi Era. The mapping, model, strategy of dialogue changed through phases; therefore, the results show the high and low tides. Until today those institutions still exists although some of them have failed to function. The issue of interfaith harmony is crucial for it influences the stability of society. Thus it attracts interests from various parties, including the State.