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The Consumer Protection Law (UU 22/2020) has provided a legal basis for consumer protection in the banking industry.  The implementation of this law is important in the Islamic banking industry due to its consistency with sharia values which place justice and balance as the main principles.  The purpose of this study is to analyze the implementation of the Consumer Protection Act in the Islamic banking industry and evaluate the effectiveness of its implementation.  This research uses a qualitative approach with a literature study.  Data was collected through analysis of book literature and analysis of documents related to the implementation of the Consumer Protection Act.  The results of the study show how actual implementation of the Consumer Protection Law is in its operational procedures.  However, there are several challenges in implementation, such as the lack of awareness and understanding of customers about their rights, as well as a lack of adequate human resources and information technology to meet the requirements of the law.  This study recommends that Islamic banks increase consumer empowerment campaigns and invest in adequate human resources and information technology to increase the effectiveness of the implementation of the Consumer Protection Act.  This is expected to increase customer confidence in the sharia banking industry and support sustainable industry growth.   

Tahlil marriage is a marriage carried out with the aim that a woman who has been divorced three times by her husband can remarry her first husband after marrying and divorcing her second husband. This is a matter of debate in Islamic law, especially from the perspective of the four main schools of thought: Hanafi, Maliki, Shafi'i, and Hambali. This research aims to analyze tahlil marriage law according to the views of the four schools of thought using a normative approach. The research method used is library research by examining classical and contemporary jurisprudence books as well as the opinions of ulama.The results of the research show that the majority of ulama from four schools of thought agree that if a tahlil marriage is carried out with conditions and an initial agreement to divorce after the contract, then the marriage is considered void or haram because it violates the principles of marriage in Islam. However, if the marriage occurs without a prior agreement to divorce, then the law is valid. The conclusion of this research confirms that the deliberate and planned practice of tahlil marriage is contrary to the principle of the validity of marriage in Islam. Therefore, it is important for Muslims to understand marriage laws in accordance with Islamic teachings so as not to be trapped in practices that are not valid according to sharia.

Marriage in Islamic law is governed by various provisions related to mahram, one of which is the prohibition of marrying a wife’s child from a previous marriage, known as "rabaib." This study aims to analyze the views of the four Sunni schools of thought (Hanafi, Maliki, Shafi'i, and Hanbali) regarding the prohibition of marrying rabaib in Islamic family law. Using a comparative approach, this research examines the legal basis, evidence, and implications of the prohibition according to each school. The findings show that all four schools agree that a husband cannot marry the child of his wife from a previous marriage (rabaib), as long as the child is unmarried or has not been divorced. This view is based on the mahram principle as outlined in the Qur'an, which prohibits marrying a stepchild due to the marital relationship with their mother. However, there are differences in the rules regarding the maintenance and care of the wife’s child in some schools of thought. This study concludes that the prohibition of marrying rabaib in the four schools is based on the principle of protecting family rights, as well as maintaining honor and justice in family relationships, while prioritizing the application of law based on principles of fairness and welfare for all parties involved.  

The act of sacrifice (udhiyah) is a form of worship in Islam that holds profound spiritual and social values. Sacrifice aims to draw closer to Allah SWT while demonstrating solidarity with others through the distribution of meat to the community, especially those in need. However, the implementation of sacrifice is often not fully understood, particularly regarding its rulings and etiquettes, such as the selection of animals, slaughtering procedures, and meat distribution. This study aims to provide a comprehensive understanding of the rulings of udhiyah and the etiquettes of sacrifice based on Islamic law.The research employs a qualitative approach with a library research method. Data were collected from primary sources such as the Qur'an and hadith, as well as secondary sources including books of Islamic jurisprudence, scholarly journals, and other relevant literature. Data analysis was conducted descriptively to identify and organize systematic insights related to the topic.The results indicate that sacrifice is obligatory for those who can afford it according to some scholars, while the majority consider it a strongly recommended act (sunnah muakkad). The etiquettes of sacrifice include sincere intentions, selecting animals that meet Islamic requirements, proper and humane slaughtering, and proportional meat distribution. Sacrifice also holds spiritual wisdom, such as strengthening faith and gratitude, as well as social benefits by fostering community bonds through sharing.This study concludes that sacrifice is not merely an annual ritual but also a reflection of values such as devotion, sincerity, and solidarity that must be instilled continuously in the lives of Muslims.

Nusyūz is usually defined as the wife's disobedience to her husband or vice versa. A wife can be considered nusyūz if she does not carry out her obligations or does not fulfill the rights that should be obtained by the husband and vice versa. The purpose of the study is to explore and analyze the impact of nusyūz committed by the husband on the harmony of household relations and on the family relationship of the married couple. The research method used is a library research method using a quantitative approach. The results show that husband's nusyuz, which is often overlooked in the context of Islamic law, has a significant impact on the relationship between the husband and wife's family. Nusyuz does not only refer to the wife's defiance, but also includes the husband's behavior that does not fulfill his obligations in the household, such as providing proper maintenance, protection, and education for his wife and children. From the analysis conducted, it was found that the husband's nusyuz behavior can cause dissatisfaction in the marriage relationship, leading to conflict between the two families. This injustice is often exacerbated by a patriarchal culture that considers that only wives can be considered nusyuz, thus ignoring the responsibilities of husbands. The psychological impact of the husband's nusyuz is also very detrimental, where the wife and children can be traumatized, both emotionally and physically. This research emphasizes the importance of understanding rights and obligations in Islam, the application of religious teachings, and open communication between spouses to prevent and overcome the problem of nusyuz.

This research explains what is included in the nature and character of Islamic law. The research method used in this research is a literature study, namely the data used in this research comes from books and journals that discuss the philosophy of Islamic law. The nature and characteristics of Islamic law include perfect (Takamul), elastic, universal, dynamic and systematic. Although Islam has clear and firm laws, but by knowing some of the properties and characteristics of Islamic law, the rules of Islamic law itself are not rigid. Islamic law can very easily adjust to the conditions of the times and places.  

This study aims to analyze participants’ understanding and compliance with sharia principles in the sharia insurance claim process in Indonesia. Sharia insurance, which is based on the principle of mutual assistance and tabarru’ contract, is expected to provide protection in accordance with Islamic law. However, challenges arise in its operational practices, especially in the claim process. This study uses a qualitative approach by interviewing sharia insurance participants to explore their level of understanding of sharia principles, claim procedures, and challenges faced during the claim process. The results of the study indicate that participants’ understanding of sharia principles is still limited, which has an impact on their lack of clarity in undergoing the claim procedure. Some of the main challenges identified include administrative constraints, long claim processing times, and unclear claim procedures. Lack of understanding of sharia principles also worsens the smoothness of claims. Based on these findings, this study suggests the importance of increasing sharia literacy through training, seminars, and educational materials that are easy for participants to understand. In addition, simplification of claim procedures is needed to increase transparency and ensure that the claim process is in accordance with sharia principles. The implication of this study is the importance of improvements in the education system and operations of sharia insurance to improve participant understanding and compliance, as well as strengthen trust in the sharia insurance industry in Indonesia.

In Islamic law (Shari’ah), a wife who separates from her husband, whether due to divorce or the husband's death, is obligated to observe ‘iddah. This refers to a waiting period that a wife must undergo after the divorce or the death of her husband, during which she is prohibited from remarrying for a specified period. The duration of this waiting period has been established in the Qur'an and Hadith, with varying time frames. The fundamental purpose of observing ‘iddah, apart from its devotional aspect (ta‘abbudi), is to ensure the absence of pregnancy in the womb. Although modern technology can quickly confirm the absence of pregnancy, this does not annul the obligation of ‘iddah for the wife, as its purpose is not solely limited to this aspect.

This article examines the perspectives of Islamic law and positive law regarding the age limit for marriage. Age is generally seen as an indicator of maturity, though it is not always a reliable measure. The aim of this study is to explore the views of both Islamic law and positive law on the marriage age limit and its relevance in today's context. The research employs a normative juridical method, focusing on the applicable legal regulations. The findings reveal that Islamic law does not specify a particular age limit for marriage; rather, it relates to the stages of baligh (maturity) and rushd (wisdom). In contrast, positive law sets the marriage age limit for both men and women at 19 years.  

This article examines marriage law as a form of uniformity and legal certainty. However, there are still differing views among Islamic scholars (fuqaha) regarding the position of witnesses in marriage. In light of this, the author is interested in discussing the role of marriage witnesses as one of the requirements for marriage according to the four fiqh schools of thought. This research employs a literature review method by collecting primary and secondary data from books, journals, and other legal regulations. The findings show that, according to the four fiqh schools, a marriage witness is an individual who clearly and certainly knows about the marriage event and is ready to provide evidence that can be held accountable if required by either party regarding the occurrence of the marriage. In the context of legal regulations, a marriage witness is recognized as one of the pillars of marriage, based on the view of the Shafi’i school. Two witnesses are the minimum requirement for marriage, and the purpose of having witnesses is to prevent the emergence of negative issues in society related to extramarital relationships. The presence of marriage witnesses also affirms the rights that arise after the marriage contract, such as the right to consultation, maintenance rights, and inheritance rights.

Dumping, characterized by selling goods at below-market prices in export markets, poses significant ethical and economic concerns in global trade. Islamic law (shariah), with its emphasis on justice, equity, and harm reduction, provides a unique lens for analyzing such practices. This review synthesizes insights from scholarly works to explore the compatibility of Islamic legal principles with anti-dumping measures. Key findings include Islamic jurisprudence’s proactive stance against predatory pricing (siyasah al-ighraq) for its potential to harm market stability and marginalize smaller producers. Studies show that Islamic law prioritizes public welfare (maslahah) and promotes ethical market behaviors, offering alternative regulatory perspectives to address trade malpractice. Through case studies like Indonesia’s WTO defense on paper dumping and comparative analyses with Saudi trade laws, this review highlights the robust ethical foundation Islamic law brings to contemporary international trade debates. The synthesis concludes by advocating integrative frameworks to harmonize Islamic ethics with global trade governance.

Indonesia's positive legal system is not in line with Jinayah's thoughts of accountability. Criminal responsibility according to Islamic criminal law is based on the awareness and intention of the perpetrator (mens rea) and proof of unlawful actions (actus reus), which is in line with sharia principles. The aim of this research is to study how the concept of Islamic criminal responsibility can be applied to Indonesian law by considering the principles of justice, humanity and uniformity in accordance with the country's constitution. The research method used is normative, by looking at various laws in Indonesia and reading literature about Islamic criminal law and its implementation in countries with Islamic law. The research results show that, although there are fundamental differences between Islamic law and Indonesian positive law, several elements of the concept of Islamic criminal responsibility can be exploited, especially in cases containing certain crimes such as qisas, diyat, and ta'zir. By considering Pancasila as the philosophical foundation of the state, these elements can be exploited. It is hoped that this implementation will help strengthen the national legal system by providing space for the religious values ​​that live within it

This research conducts a comprehensive juridical analysis of interfaith marriage within the framework of Indonesian positive law, examining the legal complexities and regulatory challenges in the current legal system. The study critically analyzes the existing legal instruments, including Marriage Law No. 1 of 1974, compilation of Islamic Law, and relevant Supreme Court decisions that govern interfaith marriages in Indonesia. Through doctrinal legal research methodology, this study investigates the legal vacuum surrounding interfaith marriages and its implications on citizens' constitutional rights. The research examines how different legal interpretations by civil registry offices, religious courts, and other legal institutions affect the implementation of interfaith marriage regulations. Findings indicate substantial inconsistencies in legal interpretation and application, leading to legal uncertainty for couples seeking interfaith marriages. The study reveals that while Indonesian positive law does not explicitly prohibit interfaith marriages, the absence of clear regulatory frameworks often results in practical obstacles and varying administrative practices across different regions. The research also explores how judicial decisions have shaped the legal landscape of interfaith marriages, analyzing landmark cases that have influenced current legal practices. This study concludes that there is an urgent need for legal reform to provide clear guidelines for interfaith marriages that align with constitutional principles while respecting religious values and human rights in Indonesia's pluralistic society.

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.  

In 2007, the President of the Republic of Indonesia issued a government regulation on the implementation of religious education which recognizes that this type of Islamic education has made a great contribution to national development. The regulation explains that religious education such as Islamic boarding schools can be managed formally. Following the government regulation, the Minister of Religion then issued a Ministerial Regulation in 2014 to officially recognize pesantren as a traditional-based education. The regulation allows for the integration of yellow book-based education that allocates 70% or more of the curriculum to Islamic studies and Arabic, while 30% to general subjects. The formalization process of traditional Islamic education reached its peak with the passage of Law No. 18 of 2019 concerning Islamic boarding schools which was ratified on September 24, 2019. The pesantren system must be modernized and run classrooms under the madrasah system. On the other hand, the 2019 law recognizes many aspects of traditional pesantren traditions, including those that advocate the study of the yellow book. According to the law, the government is currently responsible for supporting the implementation of Islamic boarding school tradition-based education as well as support for public schools and madrasas. One of the Islamic boarding school educational institutions that has implemented the Islamic boarding school law is the Sunan Drajat Islamic Boarding School. Sunan Drajat Heritage Islamic Boarding School, one of the nine guardians, since 1994 has established a Mu'allimin-Mu'allimat institution whose curriculum has integrated the pesantren curriculum with the general education curriculum.

The main goal of this research is to examine how interest in investing in the Sharia market is influenced by Islamic financial knowledge. A thorough grasp of financial concepts that adhere to Islamic law, such as riba, zakat, and the idea of fairness in financial transactions, is necessary for Islamic financial literacy. Islamic financial literacy may have a significant role in investing choices, as shown by the rising knowledge of halal and Sharia-compliant assets. 200 respondents—both current and potential investors in the Sharia capital market—were given questionnaires as part of this study's quantitative methodology. Higher interest in investing in Sharia capital market products like sukuk and Sharia mutual funds is positively correlated with higher levels of Islamic financial literacy, according to the study's findings. These results underline the need of more comprehensive Islamic financial education initiatives to raise public awareness and aid in the growth of Indonesia's Sharia capital market. In order to stimulate investment interest, it is also determined that improvements in Sharia investment products and supporting regulations are essential. Thus, this research comes to the conclusion that promoting a more inclusive Islamic economy and developing the Sharia capital market may both be greatly aided by increasing Islamic financial literacy. This study shows that interest in investing in the Sharia capital market is strongly influenced by Islamic financial knowledge. Sharia-compliant investment products like sukuk (Islamic bonds) and Sharia mutual funds are more likely to be chosen by investors who have a firm grasp of Islamic financial concepts like riba (usury), zakat (almsgiving), and profit-sharing. The research emphasizes the value of thorough financial education initiatives and easily available information in raising public awareness of Islamic finance. It is anticipated that these initiatives would boost more inclusive and sustainable economic development in Indonesia and raise participation in the Sharia capital market.

This study aims to explore how the integration of the Qur'an, Sunnah, Ijma', and Qiyas becomes the main foundation in building a sharia economic framework that is relevant to modern challenges. The Qur'an, as the main source of Islamic law, provides holistic and transformative guidelines, while the Sunnah serves as an explanation and reinforcement of the principles contained in the Qur'an. On the other hand, Ijma' and Qiyas play a crucial role in formulating new laws that are not explicitly mentioned in the sacred texts, thus enabling the application of sharia in the context of contemporary economic problems that continue to develop. This study uses a literature study approach to analyze various theoretical and empirical perspectives related to the application of the four sources of law in sharia economics. The research findings show that the integration of the four sources of Islamic law not only forms a strong normative basis but also provides an understanding in responding to the needs of modern society. In this way, sharia economics can accommodate the principles of justice, poverty, and inclusiveness, which are the essence of building an economic system oriented towards collective welfare. In addition, this study critiques the challenges in implementing sharia principles, especially in the process of interpretation and adaptation to global dynamics. The limitations of conventional methodologies in integrating legal sources often become obstacles in creating solutions that are appropriate to local and global contexts. Therefore, this study suggests the need for a multidisciplinary approach involving collaboration between scholars, economists, and policy makers to ensure that sharia economics can develop consistently and relevantly to the needs of the times. These findings not only enrich academic discourse but also provide practical contributions in efforts to build a more just, sustainable, and Islamic-value-based economic order.  

The purpose of this study is to find out the utilization of natural resources managed by residents based on Islamic economics as sustainable development. This study uses a qualitative research approach. This type of research is Field research. This research was conducted at the Karo Indah Natural Bath located in Namu Ukur Sel., Sei Bingai District, Lalat Regency, North Sumatra. In this study, the primary data used was sourced from interviews, namely with the tourism manager of the Karo Indah Natural Bath and interviews with traders and the community around 2 people. The data collection technique in this study is through interviews and direct observation. The data analysis technique in this study is data reduction where the researcher will describe how to optimize the population in utilizing natural resources in improving sustainable development (SDGs) in Namu Ukur Langkat village from an Islamic economic perspective. The results of the study show that the Karo Indah Nature Bath tourist attraction in the perspective of Islamic economics is in line because there is a sale and purchase contract that is allowed in Islam and the norms that exist in society and do not contradict the law related to Islamic economics. Where this is seen from the business with an increase in halal income is carried out in a good way and for a good purpose as well. Then, the residents of Namu Ukur village also use natural resources well and not excessively, in the sense that residents always maintain the cleanliness and beauty of the natural resources used. In this case, the community's economy has also increased due to the existence of long business opportunities by utilizing these natural resources.

The Kei Islands community adheres to the Larvul Ngabal customary law, which governs various aspects of social and economic life. The philosophy of Ain Ni Ain, emphasizing brotherhood and justice, serves as the foundation for Yelim, a mutual aid system for managing social funds within the community. Additionally, the Kei people have implemented cultural accounting practices in recording and managing communal funds, which align with the principles of transparency and accountability in Islamic banking. However, the acceptance of Islamic banking among the Kei people remains a challenge, particularly within a multireligious community. This study is a sociological legal research (Socio-Legal Research) that employs a descriptive qualitative method with an ethnomethodological approach, involving interviews with customary leaders, religious figures, business actors, and the general public. The findings indicate that the values of Ain Ni Ain and Yelim align with Islamic banking principles, particularly in terms of social justice and financial transparency. Moreover, cultural accounting practices in communal fund management reflect an accountability mechanism similar to Islamic accounting standards. Thus, integrating Kei’s indigenous financial system with Islamic banking offers an innovative approach to enhancing financial inclusion in multireligious societies.    

Marriage is a physical and spiritual bond between a man and a woman, aimed at forming a happy and lasting family. In marriage, property plays a crucial role and is legally classified as either joint property or personal property, as regulated in Law No. 1 of 1974 and the Compilation of Islamic Law (KHI). However, property ownership often becomes a source of conflict, sometimes leading to divorce.The legal status of property after divorce depends on the applicable legal framework, whether Islamic law, customary law, or the Civil Code (KUHPerdata). To prevent disputes, couples may establish a prenuptial agreement to regulate property ownership and division. This study employs a normative juridical method by analyzing primary, secondary, and tertiary legal materials. The research aims to provide an understanding of the legal status of property in marriage and the importance of prenuptial agreements in avoiding conflicts and ensuring a harmonious household.