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This study explores the synergy between investment decisions and sharia compliance validation in developing financial products for SMEs, with a case study of PT Syariah Sejahtera. The research emphasizes the importance of integrating halal principles into investment analysis using methods such as Payback Period (PBP), Net Present Value (NPV), and Internal Rate of Return (IRR). The validation process involves systematic steps, including initial identification, legal analysis, consultation with the Sharia Supervisory Board, and issuance of fatwas to ensure products comply with Islamic law. Results demonstrate that effective integration enhances product credibility, attracts market interest, and contributes to economic and social welfare, especially in the agricultural SME sector. The findings suggest that combining financial analysis with strict halal validation fosters sustainable growth of sharia-based financial services, reinforcing trust and regulatory compliance.

The phenomenon of online gambling has become a serious concern in Indonesia, as it provides very easy access for all groups, including teenagers and underage children, to engage in gambling practices. This study aims to examine and analyze the punishment for online gambling offenders from two perspectives: Indonesian positive law and Islamic law. Under national law, Article 303 of the Indonesian Criminal Code (KUHP) regulates criminal sanctions for gambling in any form, including digital formats. Meanwhile, Islamic law strictly prohibits all forms of gambling due to elements of speculation (gharar), one-sided loss, and its contradiction with moral values. This study uses a qualitative approach through literature review by analyzing legal sources such as the Criminal Code, legislation, hadiths, as well as fiqh and tafsir literature. The results show that both Islamic law and national law share common ground in prohibiting gambling and imposing sanctions, although they differ in their methods of implementation. Firm law enforcement and preventive measures are necessary to protect society, especially the younger generation, from the harmful impacts of online gambling.

Marriage is a spiritual and physical bond between one man and one woman as husband and wife with the aim of forming a happy family based on the belief in the Almighty God. In a marriage, forming a happy family certainly requires cooperation between each party, both husband and wife. If both parties have different goals, it will trigger problems in the household. Problems in the household can influence divorce between both parties, namely husband and wife.  Divorce is a condition in the household where there is no common ground for harmony and harmony in the relationship between husband and wife so that it can be decided by the District Court for those of non-Islamic religions or the Religious Court for those of Islamic religion. Considering that Indonesia is a country of law where every action has rules, if seen from the principle of Nebis In Idem, this problem is no longer acceptable. However, in this divorce case the lawsuit was accepted by the judge and the judge decided again with a different decision. Based on this, the formulation of the problem is how to apply the Ne Bis In Idem Principle by the judge in divorce cases

Islamic Commercial Banks operate under Islamic law, necessitating compliance with sharia principles from their inception to their operations, including capital system. This study investigates potential haram loopholes in the capital system of Islamic Commercial Banks, specifically in light of OJK Regulation Number 16/PJOK.03/2022. Utilizing a normative legal research methodology with a legislative approach, the findings reveal a significant loophole regarding the capital system. Article 31 of the regulation does not stipulate that the sources of funds for paid-up capital in Islamic Commercial Banks must adhere to sharia principles. This contrasts with the previous Bank Indonesia Regulation No. 6/24/PBI/2004, which explicitly required that capital sources for Islamic Commercial Banks be halal and not derived from haram sources. The omission of this requirement in the current Financial Services Authority regulation raises concerns about the integrity of capital in Islamic Commercial Banks, as it lacks a safeguard ensuring that the capital originates from permissible sources. This gap could potentially lead to unauthorized practices and undermine the fundamental principles of Islamic finance.

Mahr in Islamic marriage plays a significant role as a symbol of commitment, respect, and protection of women's rights. This study aims to analyze the urgency of mahr in Islamic marriage, from the perspectives of Islamic law, the responsibilities of men, and the protection of women. Using a literature review approach, this research explores relevant literature on mahr in the context of Islamic law, hadith, and the views of scholars regarding the meaning and purpose of mahr. The results show that mahr is not only a financial obligation but also a deep form of respect and commitment between partners. However, in contemporary social practices, there are deviations in the understanding of mahr, which is often viewed as a status symbol or materialistic transaction. This study concludes that to maintain the values of Islam in marriage, the understanding of mahr must return to the essence taught by Islam, which is as a form of responsibility, simplicity, and respect for women.

This study compares conventional and Islamic pawnshops from the perspective of Islamic Economic Law. Utilizing a qualitative descriptive approach, data were collected through literature reviews and interviews with practitioners. The findings indicate that Islamic pawnshops employ contracts such as rahn, ijarah, and qardh, aligning with Islamic jurisprudence, whereas conventional pawnshops operate based on interest-bearing loans. The study underscores the importance of promoting sharia-compliant financial services to ensure fairness and justice in economic transactions.  

This research aims to analyze Imam Abu Hanifah's thoughts on salam transactions from an Islamic legal perspective. A salam transaction is a form of sale recognized in Sharia, where payment is made in advance, while the goods are delivered at a later date. This research uses a literature review method with a descriptive analysis approach, examining primary and secondary sources related to Imam Abu Hanifah's thoughts on salam. The results of the research show that Imam Abu Hanifah paid special attention to the valid conditions of salam transactions, with the aim of protecting the rights of both parties and preventing disputes. His thoughts emphasize the importance of clear specifications of goods, delivery time, and price, as well as the prohibition of practices that contain elements of gharar (uncertainty).

This research was motivated by a woman who worked in a company as a laborer who worked on an oil palm plantation. The research approach or methodology used in this research is the sociological juridical approach to interpreting law. The role of a woman apart from being a wife, a housewife plus being a worker should still have to carry out the rights and obligations as a wife even though the concepts in marriage are such that or in other words the goals of marriage are not achieved, Positive impact on household harmony for female workers: Women can live a decent life without having to experience pressure and dependence from their husbands; Can support their families, especially their children who have various needs; Can buy life's necessities or be financially independent to meet life's needs. everyday life; Happier because you meet co-workers who can joke with each other; Have a strong mentality, and will not panic when faced again with problems at home that have occurred; Increased self-confidence, because they feel more appreciated and recognized in the family and society. Meanwhile, negative impacts on household harmony for female workers: Lack of attention to husbands and children because they are busy with their work; Prioritizing work rather than providing rights and responsibilities as a wife and housewife. Lack of good communication with partners; Because they have their own income, they forget that the wife is the responsibility of husband Royal use of moneyRights and obligations aspect of Islamic family law There are two kinds of rights of a wife towards her husband, namely: material rights or economic rights to survive and non-economic rights such as the right to be applied fairly and not to be hurt, etc, apart from that, the right to love, respect, and be loyal to provide physical and spiritual assistance to both of them.

This article discusses the dynamics of zakat fatwas in Indonesia, focusing on the process of fatwa formation by the Indonesian Ulema Council (MUI) and the National Zakat Agency (BAZNAS). This study highlights how zakat fatwas are not only religious in nature, but also closely related to social and political dimensions. Through a normative and sociological approach, this article examines how zakat fatwas respond to social changes, including the expansion of zakat objects and the integration of zakat management into the national system. This study shows that zakat fatwas play an important role in strengthening zakat governance and forming collective awareness of the community in carrying out zakat obligations systematically and in an organized manner.

The practice of early marriage persists as a significant societal controversy. Early marriage frequently results in adverse consequences for both the individuals involved and the children subsequently born. Children originating from such unions exhibit an elevated risk of encountering health and developmental challenges, which serve as principal indicators of child well-being. This research endeavors to analyze early marriage and its implications for child welfare through the lens of Family Law. The study aims to contribute novel insights and augment intellectual discourse concerning early marriage and its effects on child welfare. Furthermore, this research ascertains the congruence between the practice of early marriage and the principles of Islamic Sharia pertaining to child welfare. The methodology employed is empirical juridical research utilizing a qualitative approach, incorporating in-depth interviews conducted within the Jambi Luar Kota District. Data collection involved primary and secondary sources, gathered via observation, interviews, and documentation techniques. The study yielded three primary findings: (1) Influential factors contributing to early marriage in the Jambi Luar Kota District encompass: pregnancies compelling marriage, the educational backgrounds of the individuals entering early marriage and their respective parents, personal volition or familial influence and economic circumstances. (2) The repercussions of early marriage within the Jambi Luar Kota District for children include heightened vulnerability to diverse health and social issues, low birth weight, birth-related injuries, growth and developmental impediments such as stunting, and inadequate parental attention leading to hindered cognitive development. (3) From the perspective of Islamic family law, the principles of maqashid sharia demonstrate substantial relevance to child welfare. An ideal marriage necessitates physical, mental, and social preparedness, predicated on the virtuous intention of establishing a family characterized by tranquility (sakinah), affection (mawaddah), and compassion (rahmah). 

This article aims to describe the tajdidunnikah for converts in Tanjunganom Village, Kepil District, Wonosobo Regency, where no previous researchers have discussed the theme. This article is a type of qualitative research, primary data through direct interviews with the perpetrators of tajdidunnikah and local community leaders. Secondary data from literature that is relevant to the research. The research instruments were in the form of observation and interviews, then analyzed inductively and descriptively. The findings show that (1) Tajdidunnikah for converts in Tanjunganom Village, Kepil District, Wonosobo Regency was carried out en masse according to Islam by local Kyai, without the involvement of the local Religious Affairs Office (KUA), because they still have Islamic and state marriage books. In this case, the KUA only married the converts, who when they married were already Buddhists. The background of the community who converted to Islam carrying out tajdidunnikah was solely for reasons of caution (ikhtiath) because they had apostatized within a period of 15 years. What they did was without any coercion from any party but was part of an awareness after they consulted with local religious figures. The Islamic legal view regarding this matter is permissible with the argument that tajdid nikah is an action as a step to create comfort of the heart and ihtiyath (caution) which is ordered in religion after someone leaves Islam. (2) From a positive legal perspective, Law No. 1 of 1974 article 26 paragraph 2 is a written law and is generally binding and enforced through the government. However, in this case it cannot be handled by the KUA as the implementing party for the marriage registrar appointed by the state because they still hold a valid marriage certificate. In other words, there is no legal umbrella that orders the issuance of a new marriage book for a Muslim who changes religion and returns to Islam.

Evaluation of Islamic educational institutions is a systematic process to assess the extent to which Islamic educational institutions carry out their functions, achieve their goals, and meet the established quality standards, both in terms of managerial, administrative, and academic aspects. This evaluation not only functions as a performance measurement tool, but also as a means of reflection and continuous improvement in order to improve the quality of education based on Islamic values. The dimensions of institutional evaluation include various important aspects such as the vision and mission of the institution, curriculum, educators, students, community facilities and infrastructure, institutional management, and the relationship between the institution and. The main purpose of this evaluation is to ensure the quality of education, encourage public accountability, and ensure the relevance of the institution to the needs of the times and the demands of Islamic law. In its context, institutional evaluation is not only administrative and technocratic, but also transformative, namely serving to guide institutions in carrying out comprehensive structural and cultural improvements in order to be able to produce generations that excel spiritually, intellectually, and socially.

The prohibition of committing injustice (zulm) is a fundamental principle in Islamic teachings that emphasizes justice as the foundation of social life. In various hadiths of the Prophet Muhammad (peace be upon him), injustice is strongly condemned as a violation of both divine rights and human rights. This article aims to discuss in depth the prohibition of zulm and explore its deeper implications in both criminal and civil law. Injustice is not only seen as an individual sin, but also as a breach of social justice and public order. Therefore, the command to avoid zulm, as conveyed in hadiths, goes beyond theological and moral dimensions, extending into concrete and applicable legal principles. Through a normative and juridical approach, this study seeks to demonstrate that the prohibition of injustice can serve as a foundation for developing a fair legal system that upholds individual rights. In the context of criminal law, acts of injustice often manifest as crimes requiring firm punishment to maintain social order. Meanwhile, in civil law, injustice appears in forms such as unlawful acts, breaches of contract, or violations of property rights, which demand compensation or restitution. This reflects the importance of integrating Islamic values in building a civilized and justice-oriented legal system.

The rights and obligations of citizens in Islam are fundamental aspects that emphasize the balance between individual responsibilities and the protection provided by the state. This study analyzes the concept of citizens' rights and obligations in Islam based on the Charter of Medina and modern constitutions. The Charter of Medina, a historical document drafted by Prophet Muhammad (PBUH), provides an early depiction of citizenship principles in Islam, such as equal rights, religious freedom, and the duty to maintain national security. Meanwhile, modern constitutions, although based on secular or nationalist principles, still adopt some universal values aligned with Islamic teachings, such as social justice, human rights, and political participation. This study employs a qualitative method with a historical and normative analytical approach to compare how these two documents define citizens' rights and obligations. The findings reveal that the Charter of Medina established the foundation for an inclusive concept of citizenship that emphasizes cooperation among various societal groups. On the other hand, modern constitutions expand individual rights through more detailed legal instruments. However, challenges arise when there is an imbalance in the implementation of rights and obligations, particularly in Muslim-majority countries that apply Islamic law partially or selectively. This study employs a qualitative method with a historical and normative analytical approach to compare how these two documents define citizens' rights and obligations. The findings reveal that the Charter of Medina established the foundation for an inclusive concept of citizenship that emphasizes cooperation among various societal groups. On the other hand, modern constitutions expand individual rights through more detailed legal instruments. However, challenges arise when there is an imbalance in the implementation of rights and obligations, particularly in Muslim-majority countries that apply Islamic law partially or selectively. In conclusion, there is continuity between the principles found in the Charter of Medina and modern constitutions in guaranteeing citizens' rights and obligations. However, effective implementation requires a balance between Islamic values and democratic principles to ensure that citizens' rights are protected without neglecting their obligations to the state and society. 

This article discusses the opinions of Madurese Ulama' regarding Childfree through Family Planning (KB), and its relevance to Women's reproductive rights in Islamic Law adapted to the conditions of society in the modern era. Therefore, this research uses a qualitative method which is studied empirically and theoretically so that it is presented in a descriptive form that is in accordance with contemporary jurisprudence. Meanwhile, the purpose of this research is to find out the opinion of Madurese ulama regarding Childfree through Family Planning, considering that one of the purposes of marriage is to have offspring, several ulama of the Syafi'ie school of thought allow 'azl and express that 'azl is an act that abandons virtue. in carrying out sexual relations, therefore, in implementing Childfree there are several reasons that are permitted and several reasons that are prohibited. However, most Madurese ulama' prohibit Childfree if they decide, not just limit or withhold having children. This research also carried out interview techniques with 10 sources, resulting in different opinions. So in this research conclusions can be drawn about the relevance of the Family Planning Program in Childfree according to the opinion of Madurese Ulama', namely by limiting children.

Muhammad bin Al-Hasan Al-Syaibani (132-189 H/749-805 AD) was a leading fiqh expert and main student ofImam Abu Hanifah who played an important role in the development of the Hanafi School.Born in Wasith, Iraq, Al-Syaibani studied from great scholars such as Abu Hanifah, Abu Yusuf, Imam Malik, and Sufyan ats-Tsauri, combining the traditions ofahl al-ra'yi (Iraq) and ahl al-hadith (Medina).His works, such as Zhahir al-Riwayah (including Al-Jami' al-Kabir and Al-Siyar al-Kabir) and Al-Nawadir, have become major references in Hanafi jurisprudence. Al-Syaibani's political thought emphasizes the concept of a sharia-based state, social justice and accountable leadership. He divided the economic system into four sectors (agriculture, commerce, industry, and rent) with a focus on collective welfare. In international law (Al-Siyar al-Kabir), he formulated principles of relations between Muslims and non-Muslims, ethics of war, and diplomacy that have been influential until the modern era. This study analyzes the relevance of his thoughts in contemporary contexts, including Islamic economics, social justice, and international law, as well as the challenges in adapting his ideas amidst globalization. Al-Shaibani's thoughts offer an integrative framework between spirituality, morality, and governance practices,making them relevant to contemporary discussions of Islamic politics and economics.

A Economic inequality is a global issue that has an impact on social stability and people's welfare. To overcome this problem, government intervention is needed through fiscal policy. From the perspective of sharia maqashid, the main goal of economic policy is to maintain the benefit of the ummah through the fulfillment of basic needs, equitable distribution of wealth, and protection of the rights of individuals and communities. One of the scholars who made a great contribution to the thinking of sharia maqashid in economics was Imam Al-Syatibi. Imam Al-Syatibi, a prominent s cholar of ushul fiqh in the 14th century, is known for his contribution in developing the concept of maqasid sharia, which is the goals of Islamic sharia that focus on the benefit of mankind. Imam Al-Shatibi's thought is not only limited to the realm of Islamic law, but also provides a deep perspective in the field of Islamic economics. This research aims to explore Imam Al-Syatibi's economic thinking, especially how the principles of maqasid sharia are applied in economic activities to achieve welfare and social justice. Through a descriptive qualitative approach, this research analyzes the economic concepts proposed by Imam Al-Syatibi and their relevance in the context of modern economics. The results of the study show that Imam Al-Shatibi's thinking emphasizes the importance of a balance between individual and societal needs, as well as the need for fair economic regulation in accordance with sharia principles.

The urgency of consumer protection in Sharia-compliant transactions has become increasingly prominent alongside the growth of the halal industry and rising public awareness of transactional justice based on Islamic principles. This study aims to formulate the theoretical and normative construction of consumer protection within the framework of Islamic law and to assess its compatibility with Indonesia’s positive legal system. Employing a normative juridical approach combined with a descriptive-analytical method, this research explores primary legal sources including Qur’anic verses, the hadiths of Prophet Muhammad (PBUH), and scholarly opinions found in classical and contemporary fiqh al-mu‘āmalāt literature, as well as secondary legal sources such as Law Number 8 of 1999 on Consumer Protection, fatwas of the National Sharia Council (DSN-MUI), and relevant academic literature. The analysis is conducted through content analysis to extract the values of justice, transparency, and balance of rights and obligations within contractual mechanisms. This study finds that core principles such as truthfulness (ṣidq), disclosure (bayān), and justice (‘adālah) constitute the essential foundation of consumer protection in the Islamic legal perspective. The prohibition of gharar (uncertainty), riba (usury), and tadlīs (fraudulent misrepresentation) is not merely a moral injunction but an integral safeguard mechanism for consumer rights. Furthermore, the institutional presence of supervisory bodies such as DSN-MUI and Sharia certification mechanisms has proven to be strategic, though they continue to face challenges in implementation, socialization, and consumer literacy. The findings also indicate a substantial opportunity for harmonizing Islamic legal principles with the national legal system within the framework of maqāṣid al-sharī‘ah. Therefore, this study recommends strengthening sectoral regulations based on Sharia principles, integrating fatwas into positive legal norms, and enhancing educational capacity for both business actors and consumers in order to realize ethical, equitable, and sustainable transactions.

This study examines the application of Qawaid al-Fiqhiyyah al-Ammah in the legal framework of interfaith marriage within Indonesia’s multicultural society, characterized by religious and cultural diversity. The research background highlights the challenge of aligning sharia principles with the social dynamics of a multicultural context, particularly concerning the potential harm of interfaith marriages. The objective is to understand how fiqh principles, such as Ad-Dhararu Yuzal and Kullu Syarthin Mukhaalif Li Ushul al-Syari’ah Fa Huwa Baathil, serve as methodological tools to evaluate the law of interfaith marriage. A qualitative approach is employed, utilizing normative-juridical and descriptive-analytical methods. The normative-juridical analysis involves studying the Qur’an (Surah Al-Baqarah: 221 and Al-Maidah: 5) and fiqh principles, while the descriptive-analytical approach explores the perspectives of fiqh schools (Hanafi, Maliki, Shafi’i, Hanbali) and Indonesia’s social realities. Data were collected through a literature review, including classical fiqh texts, academic journals, and contemporary Islamic legal documents, analyzed deductively and inductively. The study provides a comprehensive understanding of the flexibility of fiqh principles in addressing interfaith marriage challenges while upholding sharia and minimizing social harm.

This research examines the implementation of the Islamic legal maxim "Al-'Ādatu Muḥakkamah" (custom can be established as law) in the context of Indonesian traditional marriages. Using a normative-empirical approach, the article analyzes the foundations of this maxim from the Qur'an and Hadith, as well as its application to the traditional marriage practices of the Dayak Ngaju and Banjar communities. The findings indicate that the Palaku tradition among the Dayak Ngaju community and the Jujuran tradition among the Banjar community demonstrate compatibility with Islamic legal principles through the application of the Al-'Ādatu Muḥakkamah maxim, although certain aspects require adjustment. This article also elaborates on efforts to harmonize Islamic law and customary law within Indonesia's national legal system. The research concludes that the Al-'Ādatu Muḥakkamah maxim provides a theoretical foundation that enables the accommodation of local cultural values within the framework of Islamic law, thus creating a legal system relevant to the socio-cultural context of Indonesian society.