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The problem of livestock roaming freely in Kerato Village, Unter Iwes District, causes damage to property, agricultural land, social conflict, and economic losses. To address this problem, Kerato Village Regulation Number 7 of 2021 concerning Livestock Maintenance was created. This regulation stipulates administrative sanctions in the form of fines and compensation for livestock owners who release their livestock in public places, residential areas, and agricultural or plantation land owned by others without supervision from the livestock owner. This study uses an empirical legal research approach, a method that analyzes social phenomena in society using a legislative approach, a sociological approach, a comparative approach, and a case approach. The results of the study indicate that the legal liability of livestock owners according to Kerato Village Regulation Number 7 of 2021 concerning Livestock Maintenance stipulates that livestock owners who roam freely and damage agricultural land will be subject to administrative sanctions in the form of fines for security costs and maintenance costs for the secured livestock and are required to pay compensation for damaged crops. Research results related to Islamic law emphasize the responsibilities of livestock owners based on the principle of justice, requiring balanced compensation and encouraging dispute resolution through mediation.

The development of information technology brings significant changes in the business world, one of which is through the Shopee affiliate marketer program that provides opportunities for individuals to earn income through commissions from product sales. However, the tax practice of affiliate marketer income still requires in-depth study, especially in the perspective of tax law and Islamic law. The main problem in this research is how the Income Tax (PPh) payment mechanism for Shopee affiliate marketers and its compliance with the provisions of taxation law and the principles of Islamic law. This research aims to find out and analyze 1) To find out the percentage of PPh for shopee affiliate marketers in the perspective of tax law and Islamic law. 2) To know how to pay PPh for affiliate marker shopee in the perspective of tax law and Islamic law. The research method used is a legal sociology approach with a type of empirical legal research. Data is collected through observation, interview, and documentation of Shopee affiliates and sellers, and analyzed using data reduction techniques, data presentation, and drawing conclusions. The research results show that: 1) the percentage of PPh of shopee affiliate marketers is the commission received by Shopee affiliates, which is the object of PPh Article 21 and is subject to a progressive tax rate according to Government Regulation No. 58 Year 2023, based on the taxation of 50% of the total gross commission. The tax rate starts from 5% for income up to Rp60 million and increases according to the income layer. 2) The payment method of PPh affiliate marketer shopee is that Shopee deducts and deposits taxes automatically before the affiliate receives the commission, and requires the inclusion of NPWP so that the tax rate is lower. In the perspective of Islamic law, the obligation to pay taxes (dharibah) is recognized as long as it is managed fairly and used for public benefit, and does not burden the community. In conclusion, the practice of paying PPh affiliate marketer Shopee is in accordance with the provisions of the applicable tax law and can be accepted from the perspective of Islamic law as a form of contribution to the welfare of the community.

This study employs a qualitative library research method with the aim of analyzing fiqh muamalah in the practice of online buying and selling transactions from the perspective of Islamic law and sharia. The development of digital technology has given rise to various new models of transactions that require Islamic law to remain adaptive and relevant. Online trade is one form of contemporary muamalah that raises several issues, such as the validity of contracts, price transparency, clarity of goods, and the potential for fraud. In fiqh muamalah, the validity of a sale and purchase contract is determined by the fulfillment of its pillars and conditions, namely the presence of contracting parties, a clearly defined object of transaction, and a legitimate agreement. The findings indicate that online buying and selling transactions are valid as long as they comply with sharia principles such as justice, transparency of information, clarity of goods, and the absence of gharar (uncertainty), maysir (gambling), or riba (usury). Thus, Islamic law does not reject technological innovation as long as the substance of the contract remains in line with sharia. This research emphasizes that fiqh muamalah is capable of providing practical and relevant solutions in addressing the challenges of the modern digital economy.  

The comprehensive field of Islamic education encompasses not only all levels of schooling but also includes religion, ethics, history, law, and the Quran and Hadith. As part of Islamic religious education (PAI), students are taught to live in harmony with Allah, themselves, other humans, all living things, and the natural world, embodying the concept of Hablun Minallah wa Hablun Minannas. The main objective is to shape students' belief, understanding, and practice of Islamic teachings through planned learning activities, training, and guidance. Islamic religious education is an endeavor by educators to shape students' beliefs and practices via structured instruction, training, and guidance. This study explores the features of Islamic education resources across various educational levels, examining the types of instruction designed to identify these materials and evaluate their pros and cons. The study discovered that Islamic Religious Education (PAI) materials from different grade levels and educational types exhibit distinct characteristics. These differences include variations in content, weight, depth, as well as psychological, philosophical, sociological, and technological aspects. Understanding the characteristics of PAI materials at various educational levels is crucial for developing more effective, relevant curricula and teaching methods tailored to students' developmental needs. The findings of this study are also intended to serve as a reference for educators when developing PAI learning materials suitable for students' educational and developmental levels.

The comprehensive field of Islamic education encompasses not only all levels of schooling but also includes religion, ethics, history, law, and the Quran and Hadith. As part of Islamic religious education (PAI), students are taught to live in harmony with Allah, themselves, other humans, all living things, and the natural world, embodying the concept of Hablun Minallah wa Hablun Minannas. The main objective is to shape students' belief, understanding, and practice of Islamic teachings through planned learning activities, training, and guidance. Islamic religious education is an endeavor by educators to shape students' beliefs and practices via structured instruction, training, and guidance. This study explores the features of Islamic education resources across various educational levels, examining the types of instruction designed to identify these materials and evaluate their pros and cons. The study discovered that Islamic Religious Education (PAI) materials from different grade levels and educational types exhibit distinct characteristics. These differences include variations in content, weight, depth, as well as psychological, philosophical, sociological, and technological aspects. Understanding the characteristics of PAI materials at various educational levels is crucial for developing more effective, relevant curricula and teaching methods tailored to students' developmental needs. The findings of this study are also intended to serve as a reference for educators when developing PAI learning materials suitable for students' educational and developmental levels.

This study aims to discuss the implementation issues of Gresik Regency Regional Regulation Number 7 of 2002 as an effort to overcome street prostitution. Gresik Regency, known as the City of Islamic Students, faces challenges related to prostitution practices. Although Gresik Regency only has the authority to regulate street prostitution, efforts were made by issuing Regional Regulation (Perda) Number 7 of 2002 concerning the Eradication of Prostitution and Indecent Acts in Gresik Regency. However, in its implementation, this Perda is considered ineffective in overcoming the growing number of street prostitution. Several problems emerged, including the implementation of the Perda and its level of success. The research method used is the sociological juridical method with data collection techniques through observation and interviews. The results of the study show that the Gresik Regency Satpol PP implemented Perda Number 7 of 2002 by conducting raids. However, the raids still face obstacles such as information leaks, limited authority, and military interference in prostitution efforts. In addition to raids, the authorities also provide an introduction to the Perda to prostitutes and pimps as a preventive measure. The analysis of the factors driving the effectiveness of the law shows that this Regional Regulation has not been implemented optimally. Inhibiting factors include law enforcement, public legal awareness, and cultural factors. The author recommends that the Gresik Regency Government conduct socialization of Regional Regulation Number 7 of 2002 to the public to improve understanding and legal awareness. In addition, Satpol PP needs to conduct routine raids in collaboration with the police to follow up on the involvement of military personnel and take firm action against civil servants who leak the implementation of raids. The public is also expected to support the authorities in overcoming prostitution

Lawang Kidul Mosque is one of the historical buildings that holds significant architectural, social, and religious value in the city of Palembang. Founded during the Dutch colonial era by Ki Marogan, this mosque not only served as a center for religious activities but also stood as a silent witness to the historical journey of Palembang from the colonial period to independence. This article aims to trace the history of Lawang Kidul Mosque, its architectural form, and analyze its strategic role in community life. The methods used include literature review and qualitative methods through direct observation and interviews to collect the necessary data for this study. The results show that Lawang Kidul Mosque was established in 1881, built by Ki Marogan. It is the second mosque founded by him, with the first being Kiyai Marogan Mosque, which was constructed earlier in 1871. The architectural style of Lawang Kidul Mosque resembles that of the Great Mosque of Palembang, although it is smaller in size. Lawang Kidul Mosque is supported by four large wooden soko guru pillars and twelve smaller columns. The pulpit of Lawang Kidul Mosque features distinctive Palembang carvings dominated by floral motifs. Additionally, there are four green flags inscribed with Islamic phrases such as the Asmaul Husna and the Shahada. The pulpit also displays the year of its construction, which is 1310 Hijri

This study examines the integration of Maqasid al-Sharia the objectives of Islamic law into contemporary sustainable development frameworks, focusing on how Islamic ethical principles can guide social, economic, and environmental sustainability. Maqasid al-Sharia traditionally aims to preserve five core elements: religion, life, intellect, progeny, and wealth, all of which contribute to human well being. The research explores how these principles can be adapted to address modern challenges such as poverty, inequality, and environmental degradation, highlighting the potential of Maqasid al-Sharia to align with the United Nations Sustainable Development Goals (SDGs). Key Islamic principles, including justice (ʿadl), public welfare (maṣlaḥah), and ecological stewardship (khilafah), provide a moral framework for sustainable development, ensuring that economic growth is achieved alongside social justice and environmental preservation. The study also examines the role of Islamic finance, particularly tools like Sukuk, Zakat, and Waqf, in promoting sustainability by funding social welfare projects and supporting environmental initiatives. By comparing Maqasid al-Sharia with secular sustainability models, the research underscores the importance of integrating ethical and spiritual accountability into sustainability efforts. While secular models often prioritize economic growth, Islamic sustainability frameworks emphasize the interconnectedness of human development, social justice, and ecological balance, offering a more holistic approach. The findings suggest that integrating Maqasid al-Sharia into policy and development frameworks can provide a comprehensive, ethically grounded approach to addressing global sustainability challenges. Future research should focus on empirical studies to assess the practical application of Maqasid al-Sharia in real world sustainable development projects and policy making, particularly in Muslim majority societies.

The Atur Dahar tradition is a ceremony to feed supernatural beings by leaving food overnight in a room, some are also drowned in the river. This tradition has become a hereditary custom by their ancestors. The existing actions are considered tabzir/wasteful and shirk. This study uses a normative empirical research type, the focus of this research is the views of religious leaders on the Atur Dahar tradition in Pait Village, Long Ikis District. The data analysis technique is carried out using a qualitative descriptive method, namely describing, explaining, and analyzing the results of the study by reviewing the study of 'urf. The procession of the Atur Dahar tradition in the celebration of the Banjar community in Pait village is divided into two implementations, namely dishes provided for ancestors, some are left overnight in the corner of the house and some are drowned in the river, but now the Atur Dahar tradition has been changed from food to which prayers are read and some have not changed, namely in the procession such as leftover food that becomes waste, and food that is less suitable or dirty is given to the community. Ten religious leaders agreed on the existence of the Atur Dahar tradition in celebrations if it complies with Islamic law. The Atur Dahar tradition is part of 'Urf Amali' because it is an act carried out by the community, especially the Banjar tribe in Pait village. This tradition is included in 'Urf Khash' because it is a custom of the Banjar tribe in Pait village. In terms of law, it is included in 'Urf Sahih', because some of the procession is in accordance with Islamic law, such as praying to Allah SWT and sharing food as alms with others. This tradition can also be included in 'Urf Fasid' because it is wasteful.

This research focuses on the role of Islamic Religious Education (PAI) teachers in actualizing the values of Ahlussunnah Wal Jamaah (Aswaja) Annahdliyah as one of the Islamic guidelines that develop and are firmly rooted in Indonesia. Aswaja values have distinctive characteristics that emphasize moderation, tolerance, and maintaining religious traditions that have been acculturated with local culture without abandoning the principles of Islamic law. In the context of education, Aswaja is an important foundation in shaping the character of students who are religious, nationalist, and able to appreciate diversity in a multicultural society. The purpose of this study is to find out: (1) how to implement the role of PAI teachers in integrating Aswaja values in the learning process at MA NU Assalafie Babakan Ciwaringin Cirebon, (2) problems that arise in the actualization process, such as limited student understanding, differences in family backgrounds, to the challenges of globalization currents that can affect religious understanding, and (3) efforts made by teachers to overcome them, for example, through a personal approach, strengthening Aswaja-based teaching materials, and collaboration with schools and parents. This study uses a qualitative method with a field study approach. Data was obtained through observation, in-depth interviews with madrasah heads, deputy heads of student affairs, and five PAI teachers, and documentation of learning activities. Data analysis was carried out through the stages of reduction, presentation, and conclusion drawn, then tested for validity with the source triangulation technique. The results of the study show that the role of PAI teachers is very crucial in maintaining the value of Aswaja so that it remains relevant and internalized in students.

A shophouse rental in Sungai Rengas Village is suspected of being subject to fraud, one of which is related to unilateral price changes. The price determined at the beginning of the agreement was changed midway by the shophouse owner. The tenant who rented the additional shophouse as a game room suddenly experienced a unilateral price change. The price that had been determined at the beginning of the agreement, which was to be available once a month and the amount was determined at the beginning, but suddenly the shophouse owner changed it. The party renting the additional shophouse as a game room was ordered to pay all electricity to the tenant, which was initially covered by the shophouse owner. However, midway through the agreement, the electricity payment suddenly changed, all payments were borne by the party renting the additional shophouse as a game room, and the electricity payment had to be allowed once a week. The type of research in this study is empirical, which in other words is a type of sociological legal research and can also be called field research, namely studying the applicable legal provisions and what happens in reality in society. Based on the research results that the price changes that occurred to the tenant who added a field for the game area are not in accordance with Islamic law, because it violates one of the valid conditions of ijarah and is also not in accordance with the legal basis for determining prices. According to Islamic law, ijarah is a binding contract (al-'aqd aL-biasa), is a contract where if all the pillars and conditions have been fulfilled, then the contract is fully binding and each party cannot cancel it without the consent of the other party, the same as the rental contract and debt, both parties have agreed and have fulfilled the pillars and conditions of the ijarah contract immediately both are bound to each other. As in the case of not returning the rent, the market party.

In the customary law system, there is a pattern of punishment and prosecution which is more or less similar to the Islamic legal system, where the role of the victim's family is very important in determining whether or not the perpetrator will be prosecuted and punished. In customary law, legal settlements are carried out with an emphasis on togetherness or harmony. Settlement of criminal cases, especially bullying through customary law, is a process of resolving cases outside of court which consists of first, a mediation system with a consensus approach through deliberation. Second, the restorative justice system is a case resolution system with the aim of restoring the situation that arose for the victim so that a sense of brotherhood between each party is re-established. This system produces an agreement that is a win-win solution, guarantees the confidentiality of the parties' disputes, avoids delays caused by procedural and administrative matters, and resolves problems comprehensively together and while maintaining good relations. Thus, these customary sanctions do not provide legal protection and fulfillment of children's rights for children who are victims of sexual violence. In sexual crimes against children, children are positioned as victims who experience detrimental impacts, namely physical and psychological harm. Therefore, it is mandatory to be protected, not judged.

This research was motivated by public hesitation to invest in digital gold through the Dana app, which refers to Fatwa No. 77/DSN-MUI/V/2010 concerning non-cash gold buying and selling. This fatwa serves as a guideline for Muslims investing in gold. Furthermore, the author has not found any licensing from the Sharia Supervisory Board (DPS) for the Dana app. Furthermore, several students at Batang Hari Islamic University (UNI) have the Dana app and use it to invest in gold. They were seen buying gold on a certain day and reselling it the next day. The added value from the sale was a profit for the students, but there was also a loss for students who exchanged their gold purchases when the price of gold fell. Furthermore, this research is designed in the form of field research (Empirical Jurisprudence), which is a type of sociological legal research and can be described as field research, which examines applicable legal provisions and what has occurred in community life. Using observation, interview, and documentation techniques, data analysis and triangulation are then carried out. The conclusion that can be drawn from the previous description is that the Digital Gold Investment Practice on the Dana Application at Batang Hari Islamic University in its mechanism on the Gold Fund feature is carried out non-cash where the certainty of the object, namely gold, is only in the form of savings balances in the form of rupiah and digital gold weight with no physical gold ownership if the gold savings have not reached 1 gram. In gold investment transactions on the Dana application, the results show that smaller profits are obtained by buyers due to certain problems related to the buyers themselves. The Digital Gold Investment Practice on the Dana application in the Islamic Law Perspective at Batang Hari Islamic University, by juxtaposing several related fatwas, in practice in Islamic law, the investment practice in the Gold Fund feature is considered to contain gharar related to gold objects that have no physical clarity.

In today's digital era, technological development is occurring rapidly and having a significant impact on various aspects of human life, including Islamic da'wah. The transformation of the spread of Islamic teachings in the digital age has become inevitable along with the rapid advancement of information technology, particularly with the advent of Artificial Intelligence (AI). This study aims to explore how AI is utilized in spreading Islamic values and analyze the accompanying ethical and theological challenges. This research uses a qualitative approach with a literature study method, which includes a review of scientific journals, articles, and contemporary Islamic documents. The results show that AI has been applied in various forms of digital da'wah. For example, Islamic chatbots that can automatically answer religious questions, prayer and other worship reminder applications, and Quran learning platforms equipped with voice recognition and tajweed recitation technology. Although innovative and promising, the use of AI in da'wah poses challenges, particularly the threat to authority over scientific knowledge, the validity of religious content, and the risk of dehumanization in the process of conveying Islamic teachings. Therefore, an adaptive yet ethical approach to Islamic preaching is needed, involving collaboration between religious scholars, academics, and technology experts. This approach must take into account the values of Islamic law, morality in digital communication, and sensitivity to the cultural context of Muslims. Thus, AI-based Islamic preaching can be an innovative solution for effectively reaching a wider audience, without sacrificing the essence and spirituality taught by Islam itself. Thus, AI-based Islamic preaching can be an innovative solution for effectively reaching a wider audience, without sacrificing the essence and spirituality taught by Islam itself. Going forward, a sustainable Islamic digital ecosystem needs to be built so that technology becomes not only a tool, but also a means of increasing faith and piety.

Religiousness in the context of religious life in Indonesia is not only seen in the diversity between religions, but also within the same religion with differences in religious beliefs and practices. Each individual or group has its own way of expressing their beliefs, which are often influenced by local cultural backgrounds and traditions. Indonesia, as a country rich in culture, has a legacy of traditions that are still embedded in people's lives, including in religious practices. In Sari Rejo Village, the funeral procession is one concrete manifestation of the fusion of religious values ​​and hereditary traditions. However, within the community there are groups who adhere to pure Islamic law, without mixing religious teachings with ancestral traditions. This difference in perspective triggers social conflict between adherents of religious law and adherents of tradition. This conflict does not stop at differences in practice, but develops into a form of social discrimination against adherents of religious law. This condition gives rise to social inequality that can disrupt the harmony of community life. This study aims to answer several main questions: (1) what is the form and meaning of funeral traditions in Sari Rejo Village? (2) why social inequality arises in these funeral ceremonies? (3) how are traditional adherents treated differently compared to adherents of religious law? (The text appears to be incomplete and should be omitted.) The research method used is qualitative, relying on primary and secondary data, and direct field observations. The results indicate that the majority of Sari Rejo residents, as adherents of tradition, tend to discriminate against adherents of religious law. This is evident in the differences in treatment, attitudes, and social acceptance of those who choose to practice their religion according to its guidance without incorporating traditional elements. These findings confirm that differences in religious practice, even within the same religion, can become a source of social inequality if not managed wisely.

Religiousness in the context of religious life in Indonesia is not only seen in the diversity between religions, but also within the same religion with differences in religious beliefs and practices. Each individual or group has its own way of expressing their beliefs, which are often influenced by local cultural backgrounds and traditions. Indonesia, as a country rich in culture, has a legacy of traditions that are still embedded in people's lives, including in religious practices. In Sari Rejo Village, the funeral procession is one concrete manifestation of the fusion of religious values ​​and hereditary traditions. However, within the community there are groups who adhere to pure Islamic law, without mixing religious teachings with ancestral traditions. This difference in perspective triggers social conflict between adherents of religious law and adherents of tradition. This conflict does not stop at differences in practice, but develops into a form of social discrimination against adherents of religious law. This condition gives rise to social inequality that can disrupt the harmony of community life. This study aims to answer several main questions: (1) what is the form and meaning of funeral traditions in Sari Rejo Village? (2) why social inequality arises in these funeral ceremonies? (3) how are traditional adherents treated differently compared to those who adhere to religious law? (The text appears to be incomplete and should be omitted.) The research method used is a qualitative method, relying on primary data, secondary data, and direct field observations. The results show that the majority of Sari Rejo residents, as adherents of tradition, tend to discriminate against those who adhere to religious law. This is evident in the differences in treatment, attitudes, and social acceptance of those who choose to practice their religion according to its guidance without incorporating traditional elements. These findings emphasize that differences in religious practices, even within the same religion, can become a source of social inequality if not managed wisely.

Family conflicts triggered by inheritance distribution issues are a common phenomenon in society, primarily due to a lack of understanding of applicable inheritance laws, both according to Islamic law and positive law in Indonesia. This community service activity aims to provide inheritance law education to members of a religious study group in Medan Johor District as a preventative measure against potential family conflicts. Implementation methods included lectures, interactive discussions, and relevant case studies, with legal experts as resource persons. The results of the activity showed an increased understanding of the participants regarding the basic principles of inheritance law and the importance of open communication within families regarding the distribution of inheritance. This education is expected to be the first step in building legal awareness and realizing family harmony in the Medan Johor community.

Basically, In order to have a lasting, contented, and successful family, a man and a woman must physically and spiritually join via marriage. This marriage contract gives both parties the right to enjoy a relationship in accordance with the Shari'a. This study aims to reveal and compare the views of scholars from various schools of thought (Hanafiyah, Malikiah, Syafi ivah, and Hanabilah) regarding temporary marriage, namely “Nikah Mutah,” which is viewed from the legal arguments of each scholar. The descriptive technique was used in this study. which describes the thoughts of previous scholars regarding mut'ah marriage and the legal basis they used. The study's findings indicate that the ulama agree to prohibit mutah marriages absolutely, based on several propositions and the Qur'an, such as surah An-Nisa (4) 24. Al-Mu'minun (23): 5-7, and At- Thalaq (65) 1, as well as various hadiths. The consensus of scholars also supports the prohibition of mut'ah marriage. On the other hand, the Svi'ah view regarding mut'ah marriage is that this marriage is permitted, referring to QS An-Nisa (4): 24, which is considered to be related to temporary marriage. This mut'ah marriage allowed during the period the beginning of Islamic history, and some narrations from Shiite sources indicate that the law on mut'ah marriage was never canceled by the Koran or the Prophet Muhammad SAW. According to Shiite scholars, the prohibition on mut'ah marriage occurred during the time of Caliph Umar bin Khattab, which they consider as an ijtihad.

The moral crisis and low religious understanding among the younger generation pose a major challenge in shaping national character based on Islamic values. This phenomenon is increasingly complex amidst the rapid flow of globalization and technological advances that have led to individualistic, materialistic lifestyles far from the principles of Islamic law. In this context, religious education plays a central role as a moral and spiritual bulwark. This study aims to determine the role of Madrasah Diniyah (Islamic religious schools) in improving the mastery of Islamic religious knowledge and shaping the Islamic personality (syakhsiyah Islamiyyah) of students. This study uses a descriptive qualitative approach, with data collection techniques through observation, in-depth interviews, and documentation at one of the Madrasah diniyah. The focus of the study is directed at the learning process covering the Qur'an, aqidah, fiqh, and morals, and how this process contributes to the formation of Islamic character in students. The results show that Madrasah Diniyah plays a strategic and significant role in shaping a generation that not only understands religious knowledge but is also able to implement Islamic values in everyday life. This success is supported by several factors, including the quality of competent and exemplary teachers, a structured and contextual curriculum, and good interpersonal relationships between teachers and students. Furthermore, support from parents and the surrounding community is also crucial in strengthening the internalization of Islamic values. Thus, Islamic schools (madrasah diniyah) can function as a vital partner in the Islamic education system, developing a generation with character, noble morals, and a commitment to Islamic teachings from an early age. These findings reinforce the urgency of strengthening religious educational institutions amidst the challenges of the times.

Divorce has a significant impact on a child's psychological and social development, particularly in the aspect of determining custody rights, which should prioritize the principle of the child's best interests. This study aims to analyze the balance between Islamic legal norms as stipulated in the Compilation of Islamic Law (KHI) and positive law in Indonesia, in cases where children under the age of 12 express a desire to live with their father after the divorce. The research approach used is a juridical-normative with a qualitative analysis method that focuses on a literature review of laws and regulations such as the KHI, the Marriage Law, the Child Protection Law, and the Convention on the Rights of the Child, as well as relevant legal and jurisprudential literature. The results of the study indicate that although normatively the KHI prioritizes the mother as the caregiver of children under 12 years old, there is room for flexibility that allows the court to consider the child's wishes if it better ensures the child's welfare and safety. This approach is supported by the principle of maslahah mursalah in Islamic law, which allows adjustments for the benefit of the child. The main challenges in its implementation include the minimal involvement of professionals such as child psychologists in the evaluation process, the existence of gender stereotypes that influence judges' decisions, and emotional conflicts between parents that often override the interests of the child. Therefore, this study recommends that judicial institutions actively involve psychologists and mediators in custody proceedings, improve training for judges in understanding the psychosocial dynamics of children, and update legal guidelines so that children's wishes can be assessed objectively. Furthermore, education to the wider public about the importance of gender non-discrimination in child care is also needed so that custody decisions truly reflect the principles of comprehensive child protection and welfare.