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Moral and social education in Islam plays a crucial role in shaping children's character, developing noble character and social responsibility. In this context, the Prophet Muhammad (peace be upon him) serves as a prime role model, whose behavior and sayings provide comprehensive guidance for the development of character values. This study aims to analyze authentic hadiths depicting the Prophet's interactions with children to uncover key moral and social values that can be integrated into contemporary Islamic education. The method used is a descriptive qualitative approach with thematic analysis techniques. Data were collected from relevant authentic hadith literature and then analyzed to identify moral values such as honesty, compassion, justice, empathy, and respect for children's rights. The analysis also considered the historical and social context of the hadiths, allowing interpretations of the values to be tailored to current educational needs. The results show that the Prophet Muhammad taught moral and social principles not only through verbal statements but also through concrete examples in his daily life. For example, he demonstrated gentleness toward children, respected their opinions, appreciated good behavior, and reprimanded them wisely when mistakes occurred. This approach creates an educational pattern that is not authoritarian, but rather builds positive emotional bonds between educators and students. These findings emphasize the relevance of prophetic values in shaping character education in the modern era, which often faces challenges of morality and the degradation of social values. Integrating these values into the curriculum and educational practices in schools and families is expected to produce individuals who are not only intellectually intelligent but also possess high moral integrity and social sensitivity.

This study examines the issue of distributing inheritance rights in the context of religious differences among heirs, which is often a complex issue in Islamic law. In traditional fiqh, heirs of different religions are generally not entitled to receive a share of a Muslim's estate. However, the maqashid shari'ah approach, which focuses on the purpose and wisdom of shari'ah, opens up opportunities to reinterpret such rules in light of the principles of justice, beneficence and family harmony. This study aims to analyze how maqashid shari'ah can be applied to provide a solution to the issue of inheritance rights for heirs of different religions. Using normative research methods, this study identifies the relevance of maqashid shari'ah in maintaining social stability, avoiding conflict, and ensuring family welfare. One of the approaches discussed is the application of mandatory wills as a mechanism to provide financial rights to non-Muslim heirs without violating the basic principles of shari'ah. The results show that maqashid shari'ah offers flexibility in addressing contemporary challenges, including the issue of interfaith inheritance. This approach not only emphasizes the importance of maintaining family relationships, but also creates a balance between normative justice and the practical needs of modern society.Thus,maqashid shari'ah becomes a relevant framework to answer inheritance issues in the context of religious differences.  

His research discusses the influence of wives in earning a living on family welfare, where this research was made based on observations regarding wives who work to earn a living, who are the backbone of the family in order to meet all the needs of their respective households. The majority of the labor force for women always increases every year. Because of the big role that women play as housewives, most of them play a big role in the welfare of their families, from paying for housing, education and even food. The role of the husband as head of the household and the wife as a housewife must go hand in hand. The husband as head of the family is responsible for earning a living for the welfare of the family. On the other hand, as a housewife, the wife must have creativity in managing the family economy. And what needs to be understood is that in the household each husband and wife have their own roles. So that general conclusions can be drawn, namely: a. The husband is obliged to provide his wife with shelter and other support. b.  The wife must follow her husband and live at her husband's place.  The amount of maintenance obligations depends on the husband's discretion.  So providing maintenance is based on the husband's ability, not the wife's request. Families are formed through the marriage process. Marriage is a pattern of behavior created by God for regeneration in the development of human life in a world that is always dynamic in accordance with the times. With marriage, a life together in the household is formed. The journey of a household is like an ark that sails across the vast ocean and goes through a long journey where winds and storms will definitely come which will become obstacles on the journey.Recently, the reality is that many households find it difficult to realize the goal of marriage. Many households are unhappy due to various problems such as disharmony, economics, infidelity and so on. It is often found in household life that husband and wife complain and complain to other people or to their family, as a result of not fulfilling the rights that must be obtained or not carrying out obligations from one of the parties. Lack of understanding and even ignorance of husband and wife regarding the rights and obligations in the household is often be the cause of disharmony and rifts in the household. In order to achieve a good household, individuals in the household should know each other, understand and carry out their respective rights and obligations.

In Islamic inheritance law, it is a law derived from the Qur'an where the truth of the teachings or theories is absolutely true because it is a revelation from God. Islamic inheritance law in general theory is a law conveyed by Allah SWT to the Prophet Muhammad SAW to be applied and made law by mankind. In legal philosophy it is said that the law is for humans, in Islam the Islamic inheritance law is absolute because it has been regulated in it. Problems arise in its application in society, especially in terms of the rights and acquisition of the second wife, third wife and fourth wife. There is discrimination in the distribution of inheritance that violates existing rules and provisions and there is a mental attitude that does not or is reluctant to carry out and follow the provisions of Islamic inheritance law regarding the acquisition and inheritance rights of the second wife, third wife or fourth wife.