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The primary issues in this thesis are the causes of siri polygamy, the effects it has on siri polygamous families, and how Tanah Datar Regency has dealt with siri polygamy. The purpose of this study is to investigate and elucidate the causes of siri polygamy in Tanah Datar Regency, as well as the effects and solutions related to this phenomenon. The study's findings indicate that: 1) There are frequent arguments between husband and wife, the husband feels capable, and it is customary to follow ancient customs. The second wife-to-be has not processed the previous husband's death certificate. The husband is worried and does not get permission from the first wife. 2) Siri polygamy has negative effects on children, spouses are unjust and insufficient in allocating their income, spouses are uncaring and hardly return home, wives feel betrayed, and marriages are not legally binding in Tanah Datar Regency. 3) Tanah Datar Regency's resolution of siri polygamy, Out of the five data sets, two had amicably (non-litigation) resolved their issues, with both families and the mother present. None of the data sets were settled in court. Regarding unregistered polygamous weddings, the local Nagari administration has not issued any particular regulations. 4) Unregistered polygamous marriages are regarded under Islamic family law as having no legal significance, with the children being entrusted to the mother and the woman having no rights to assert in the event of a divorce or inheritance. Islamic law permits polygamy as long as certain requirements are met, such as the need that it be done properly and with no more than four partners. In addition, the law and KHI stipulate that the woman cannot have children, has an irreversible illness, or is disabled. The husband also needs the consent of the first wife. There is also an assurance that the husband would be able to fairly provide for his wife and kids.      

Of all the thoughts of Islamic philosophers, there are still many Muslims who are unable to properly translate their thoughts into people's lives, so that many Muslims lose direction in navigating this life, as a result they move away from Islamic teachings. The aim of this research is to analyze how the thoughts of this Islamic philosopher can be adopted by Muslims in order to carry out Islamic teachings in a sustainable manner. The research method applied is descriptive qualitative with documentation studies, where the data collection technique uses documentation studies. In accordance with the results of existing research, it can be concluded that there are several concepts from Islamic thought that Islamic philosophers have adopted in order to teach Islamic teachings on an ongoing basis, namely the ideas of monotheism, epistemology, metaphysics, ethics, political philosophy, Sufism, Islamic law and theology.

Stocks and the Indonesian capital market coexisted in Indonesia in 1912, when the Indonesian capital market was first established. An Islamic regulation master named Abdurrahman Isa contends that stock trading exchanges are permitted in religion, including shares gave by banking organizations, where a portion of the exercises are revenue based credit. This is based on the circumstances of Muslims, who, in his opinion, are in a dhorurat state. This study made use of literature research, which uses information from books and other sources to investigate the method for putting into practice investment in sharia stocks as a tool for economic improvement. The English word investment, which means to plant, was adopted from the British language. According to the Dictionary of Capital Market and Financial Terms, "investment" refers to putting money or capital into a business with the intention of earning a profit. The Capital Market Law regulates the sharia capital market, which is a capital market that does not violate sharia law. In this instance, the Capital Market and Financial Institutions Supervisory Agency (Bapepam-LK) continues to oversee the sharia capital market. The fundamental difference between the sharia capital market and the conventional capital market is that the sharia capital market must adhere to sharia law in all transaction mechanisms and issuers traded in it. In other words, there is no significant difference between the two markets.

Sharia banking is a bank whose activities refer to Islamic law and in its activities neither charges interest nor pays interest to customers. Sharia bank rewards received or paid to customers depend on the contracts and agreements entered into by the customer and the bank. Agreements (contracts) contained in sharia banking must comply with the terms and pillars of the contract as regulated in Islamic sharia. Over the last decade, the Islamic banking industry has developed very rapidly, not only the number of Sharia Commercial Banks (BUS) but also their assets have increased several times to hundreds of trillions. Seeing the current phenomenon of sharia banking is the author's interest in carrying out research. This research approach uses a descriptive approach, namely by obtaining data collection and data analysis aimed at creating systematic, current and accurate descriptions, depictions of the facts, as well as the relationships between the phenomena being investigated. The types and sources of data are quantitative data and secondary data taken from company reports. The results obtained are that Bank Syariah Indonesia is included in the very rapid development category.  This is proven every year that he is able to achieve good goals and development. This shows that the public's response to trusting Indonesian Sharia banks is very good. And able to balance the challenges and opportunities in this current of globalization.      

The phenomenon of drug abuse is increasingly rampant in Indonesia, which sadly is classified as the younger generation. In fact, the demographic bonus in the young age group should have a positive impact on the progress of the nation. However, the reality is the opposite, where the younger generation is increasingly abusing drugs. This study aims to explore more deeply related to drug abuse in the review of positive law and Islamic law. Related to the method used is normative juridical with qualitative analysis. Based on the results of the study, it was found that there are similarities and also differences between positive law and Islamic law, but in general there are many similarities between the two. This study has legal implications that the increasingly rampant drug abuse in Indonesia must be overcome by providing awareness from an early age, providing commendable character education, and also limiting everything that can trigger drug abuse.

This article analyzes Law Number 50 of 2009 concerning Religious Courts in the context of resolving sharia economic disputes and its relevance to the objectives of Islamic law (maqasid al-shari'ah). The main focus of this study is to evaluate the effectiveness of the Law in resolving disputes related to sharia economics and how the implementation of the law is in line with the principles of maqasid al-shari'ah, namely the protection of religion, soul, mind, descendants, and property. Through an analytical approach, this article discusses various aspects of Law Number 50 of 2009, including the structure, competence, and dispute resolution mechanisms regulated in the law. In addition, this article also examines the extent to which the implementation of the Law supports the achievement of maqasid al-shari'ah in the context of sharia economics, as well as the challenges and opportunities faced in the process. This study uses qualitative methods with document analysis and interviews as tools to obtain relevant data. The findings of this study are expected to provide insight into the suitability between laws and regulations and the principles of Islamic law as well as the contribution of religious courts in resolving sharia economic disputes.

Character education is the process of developing students' ability to behave positively, which includes improving various skills that make humans become religious individuals and able to carry out responsibilities as leaders in society. At Madrasah Diniyah Pondok Pesantren Nurul Jadid, character development is carried out through religious learning. This research aims to identify effective learning strategies in improving students' character and spirituality through learning at Madrasah Diniyah at Nurul Jadid Vocational School. This research uses qualitative methods, which focus on natural phenomena or symptoms. In qualitative research, the researcher is directly involved in the process and interactions, capturing meaning from the participant's perspective, not as an outside observer. The learning carried out includes Furudlul Ainiyah material, which aims to equip students with the ability to read and write the Al-Qur'an, understanding of Islamic law (Fiqh), creeds, and obedience in worship. This approach is expected to increase students' spirituality and positive character, as well as prepare them to become individuals capable of carrying out responsibilities in society. Madrasah Diniyah has an important role in forming students' character and spirituality, making them better prepared to face life's challenges with a strong moral and ethical foundation. It is hoped that this research can contribute to the development of effective learning strategies to improve student character and spirituality in religious education environments.

The renewal of the Criminal Procedure Code (KUHAP) through the Draft Law (RUU) KUHAP opens up space for in-depth philosophical reflection on the relationship between law, justice, and humanity. This article examines the challenges of harmonizing the principle of due process of law, which emphasizes respect for individual rights in every legal process, with the criminal justice system, which is oriented towards efficiency and the purpose of punishment. This harmony is not only a technical and normative matter, but also a matter of shared understanding of what is meant by justice in the context of a more humane and human rights-based criminal justice system. Using a philosophical legal perspective, this article explores the potential for conflict and convergence between the two principles, and seeks common ground within the framework of Pancasila legal values ​​and Islamic law that prioritize humanity, substantive justice, and a balance between individual rights and the public interest. The renewal of the RUU KUHAP, in this context, is not merely a structural change, but a journey towards a legal system that guarantees the depth of justice, which is not only seen from a procedural perspective, but also from the moral and social essence of the law itself.

The paradoxical phenomenon of domestic violence (KDRT) within the ideal construct of Islamic marriage, supported by the prevalence of violence against women in Indonesia, forms the empirical basis of this research. Fikih mubadalah, as an interpretative framework that emphasizes the principle of reciprocity in understanding religious texts, and the Law Number 12 of 2022 concerning Sexual Violence Crimes (UU TPKS), as a juridical instrument providing comprehensive protection for victims of sexual violence, constitute the central conceptual elements of this study. This research focuses on the analysis of the implementation of UU TPKS and the fikih mubadalah paradigm within the pedagogical context of the Islamic Marriage Jurisprudence subject in the eleventh grade of Social Sciences at Madrasah Aliyah Negeri (MAN) 1 Banjarmasin. The research method employed is descriptive qualitative, with data collection techniques including participatory observation, semi-structured interviews with students and educators, and documentary analysis of learning artifacts. The research findings indicate that the integration of the fikih mubadalah concept and the substance of UU TPKS in the learning process significantly enhances students' understanding of the essence of egalitarian marital relations and the urgency of legal protection against gender-based violence. Students are able to identify manifestations of gender inequality in marriage case studies and internalize the importance of equality and legal protection guarantees. Nevertheless, heterogeneity in the level of understanding is still identified in a small portion of the sample population. The conclusion of this research is that the internalization of fikih mubadalah and UU TPKS within the Islamic Marriage Jurisprudence curriculum effectively stimulates students' critical awareness of the importance of just marital relations and the imperative of preventing acts of violence. The application of a contextual and participatory pedagogical approach proves to be positively correlated with an increase in students' understanding. This research recommends the adoption of a similar integrative approach in the religious education curriculum as a strategic effort to shape a young generation that possesses legal awareness, a fair gender perspective, and the capacity to build harmonious and violence-free family institutions. 

Gambling is not only prohibited by Islamic law but gambling is also prohibited by law. Online gambling in Indonesia has a widespread, deep and pervasive impact, like an octopus. The dangers of gambling grip various aspects of individual and societal life, creating complex and layered problems. From financial and mental health losses to family breakdown and increased crime.Online gambling is the act of gambling carried out online via a website or application that provides gambling content. Please note that online gambling is an act that is prohibited based on the provisions in Article 27 paragraph (2) of the ITE Law, namely that every person intentionally and without right distributes and/or transmits and/or makes accessible electronic information and/or electronic documents containing content. Gambling.The largest online gambling market in the world with gross online gambling revenue globally is estimated to reach US$102 billion or the equivalent of IDR 1,563.35 trillion in 2021 (exchange rate IDR 15,327/US$).The UK is recorded as the largest online gambling market in the world with revenues of US$12.48 billion, the United States (US) with revenues of US$10.96 billion, and Australia US$6.55 billion. Meanwhile, the largest online gambling players in Indonesia are in the West Java region, estimated at 535,644 people, with transactions of IDR 3.8 trillion, DKI Jakarta, with 238,568 players with transactions of IDR 2.3 trillion, Central Java has 201,963 players with transactions of IDR 1.3 trillion. Trillion, Banten 150,302 players with transactions of IDR 1.02 trillion, and East Java 135,227 players with transactions of IDR 1.05 trillion.The dangers of Gambling in terms of increased crime, many individuals are trapped in huge debts due to gambling which triggers and spurs them to turn to criminal acts such as theft, fraud, and even violence to earn money, creating an unsafe social environment.

Marriage is an important event where humans, as social beings, need partners to fulfill their life needs. In marriage, legal standards are necessary to regulate the family's rights, obligations, and responsibilities to build a happy and prosperous family. Every married couple aspires to have offspring, which is considered a trust from Allah SWT. This research aims to provide a deep understanding of the implementation of maqasid syariah in court decisions related to child custody post-divorce, which is expected to serve as a reference for legal practitioners and academics. A qualitative approach with a case study method was used to analyze the decision of the Lahat Religious Court Number 685/Pdt.G/2022/PA.LT, with data obtained through court decision documentation and literature related to maqasid syariah and Islamic law. The analysis was conducted in the context of the principles of maqasid syariah, especially the aspects of hifz al-nafs (preservation of life) and hifz al-nasl (preservation of lineage). The results of the study show that the judge granted custody to the father because the mother was deemed unable to provide adequate care. The judge's considerations align with the principles of maqasid syariah, which emphasize the importance of the child's physical and mental well-being. The research concludes that the principles of maqasid al-syariah can be applied in the modern judicial system to ensure the child's best interests in custody cases, demonstrating that the welfare and safety of the child must be the primary priority in any legal decision.

Marriage can be canceled if it fails to meet the legal requirements specified in the Marriage Law and the Compilation of Islamic Law, such as when the marriage lacks the consent of both prospective spouses or is coerced, as evidenced in the decisions of the Depok Religious Court Number 3617/Pdt.G/2021/PA.Dpk and the Gorontalo Religious Court Number 0308/Pdt.G/2017/PA.Gtlo. This research aims to examine and analyze the validity of marriage cancellations filed on grounds of coercion under the Marriage Law and Islamic law. The study adopts a normative juridical approach with descriptive-analytical research specifications, using secondary data collected through literature review and field studies involving interviews. The method of data analysis employed is qualitative normative analysis. Based on the research findings, the validity of the cancellation rulings in both cases is confirmed because they fulfill the legal prerequisites for marriage cancellation as outlined in Article 22 and Article 27 paragraph (1) of the Marriage Law, in conjunction with Article 71 letter (f) and Article 72 of the Compilation of Islamic Law.

Inheritance law regulates a person's wealth after the owner dies. In general, the system of inheritance or distribution of wealth can be done in three ways: using BW law (Burgerlijk Wetboek), Islamic law, and customary law. This research method uses a qualitative research method with a normative juridical research type with an observational approach which is intended to examine legal issues related to the comparison of the distribution of inheritance assets according to Civil Law and Islamic Law. The aim of this research is to find out how inheritance is divided according to western civil law and Islamic lawAccording to civil law, there are two ways to divide inherited assets, namely Ab-intestato (heirs according to law article 832 of the Civil Code) and Testamentair (Will). Meanwhile, in Islamic law, men get two parts, while women get one part (2:1). When a man marries, the inheritance he receives from his parents will be used to pay the dowry and support his wife and children.  

Divorce represents the dissolution of the marital bond between husband and wife within a household. Divorce can only occur when there are strong reasons justifying the decision. One reason that can lead to divorce, according to the Marriage Law and the Compilation of Islamic Law (KHI), is due to one party's addiction to gambling. This is reflected in the Batam Religious Court Decision Number 150/Pdt.G/2022/PA.Batam. This study aims to understand and analyze gambling as a reason for divorce, as well as the legal protection for the wife in a divorce caused by her husband's gambling addiction, based on the Marriage Law and the Compilation of Islamic Law (KHI). This research employs a normative juridical approach with descriptive analytical specifications. The research methods used in this study include library research and field research through interviews. The data analysis method employed is qualitative juridical analysis. The research results indicate that, first, the lawsuit in the Batam Religious Court Decision Number 150/Pdt.G/2022/PA.Batam is in accordance with the provisions of Article 19 letter a of the Government Regulation on the Implementation of the Marriage Law in conjunction with Article 116 letter a of the Compilation of Islamic Law (KHI). Second, as a preventive measure to protect the rights of the wife and children in a divorce caused by gambling addiction, the wife can include claims regarding custody and support for herself in the divorce petition. After the divorce decree is issued, the wife can also file a lawsuit regarding the division of marital property.

Ushul fiqh, as a branch of Islamic law, has a significant role in establishing laws based on the main sources of the Koran and Sunnah. The aim of this research is to explain the definition of ushul fiqh comprehensively and explore and identify the main objects of discussion in ushul fiqh and their relevance to contemporary issues. The research method used is library research with a qualitative approach. The result of this research are that Ushul Fiqh is a very important science for Muslims to understand Islam comprehensively and accurately, and to be able to apply it in everyday life. Studying Ushul Fiqh in the contemporary era is very important for various reasons, such as the era of globalization and modernization, the emergence of many schools of thought and ideology, and the need to understand and apply Islam comprehensively and accurately.

This study examines the legal istinbath method applied by Imam Syafi'i, especially in the context of solving sexual harassment cases in Indonesia. Legal identity, which etymologically means the excavation of law by deep reasoning, is used to determine the law in matters that are not directly regulated by the Qur'an and Hadith. Imam Shafi'i, through his major works such as "Al-Umm" and "Al-Risalah," explains the basic principles and methodologies used to establish the law by incorporating the main sources of Islamic law, namely the Qur'an, Hadith, Ijma', and Qiyas. This study uses a qualitative method with descriptive analysis of primary and secondary sources, including books and scientific articles that discuss the istinbath method of Imam Shafi'i. The results of the study show that the legal principles generated by this method are very relevant and adaptive in dealing with modern cases such as sexual harassment, which is often triggered by patriarchal culture. Imam Shafi'i's method of legal istinbath, which prioritizes the hierarchy of legal sources and the use of sharp reason, has proven to be able to adapt to the times and continues to be useful in solving modern legal problems. This research also highlights the views of contemporary scholars who provide a new interpretation of this classical method, demonstrating the relevance and effectiveness of the legal istinbath method in dealing with contemporary issues. Thus, this study concludes that the istinbath method of Imam Shafi'i law is a very useful tool to ensure justice and benefits in solving sexual harassment cases in the modern era.

The study of ushul fiqh is very closely related to the Koran and Sunnah. Both of them are the core sources of Islamic sharia law which are used as proof which are processed by ushuliyah rules in determining sharia laws. This research aims to explain the essence of Ushuliyyah rules, especially regarding Mantuq and Mafhum, Dzahir and Mu'awwal, Nasakh, Muradif and Musytarak. This research is library research with the subject and object coming from library materials in the form of ushul al-fiqih books and fiqh journals. The results of this research came to the conclusion that the fuqaha used various methods to understand the texts in the Al-Quran and hadith. One way is to use ushuliyah rules such as mantuq and mafhum, dzahir and mu'awwal, nasakh, muradif and musytarak.

This journal discusses the influence of the inflation rate on Gross Domestic Product (GDP) based on an Islamic Economics perspective. So it can be understood that the size of the inflation rate in a country will greatly influence the level of GDP. Where inflation has a simultaneous influence on GDP, and inflation has a partial negative impact on GDP. The writing of this journal uses a deductive qualitative approach (from general to specific), examining relevant general phenomena, then producing specific studies and conclusions on matters that are the object of research, using a normative juridical approach with literature study. A country's economic growth can be represented through an increase in the country's GDP, apart from income factors in terms of consumption, investment, government spending and net exports. GDP is greatly influenced by the inflation factor. Inflation in the view of Islamic economists is an economic indication that occurs at a macro level in almost every country related to the decline in the exchange rate of money for goods and services, whether it occurs naturally (natural inflation) or is caused by human error (Human Error Inflation). Inflation does not only occur naturally, it can be caused by the pull of Aggregate demand (Aggregate demand) or due to a decrease in Aggregate supply (Aggregate Supply), but also occurs due to human error in regulating state administration and law enforcement, giving rise to a country's economic interconnectedness. Maintaining the stability of a country's economy by controlling the rate of inflation is something very basic, where inflation significantly affects Gross Domestic Product. GDP is an important indicator of economic growth in measuring economic activity, especially the volume of production in a country in one year.

Based on the observations that have been made at the Arri’ayah Islamic Boarding School in Lembak Village, Lembak District,Muara Enim Regency, the problems found are. Teaching and learning activities that are less interactive, in learning the law of tajwid in hidayatus sibyan’s book, students are still difficlut to understandt the material and there needs to be other alternatives to help students understand the materia being studied, one alternative is the use of technology for education, namely by using learning media. Especially now that may students are not interested in learning to use books, they reason that learning to use book is boring which ultimately impacts on students’ lack of understanding of the material that has been presend, tharefore that researcher designed learning media for the law of tajwid hidayatus sibyan, so that students are more interested when study, in collecting data researchers used descriptive qualitativ methods including conducting interviews, direct observation, and literature study and are built using UML (Unifield Modelling Language).

Based on The 1945 Constitution of the Republic of Indonesia (UUD 1945), especially in the Preamble to the Fourth Paragraph , the State of Indonesia has objective national For advance well-being general and enlightening life nation . This matter become base law for development national focus on improvement​ quality source Power human resources (HR) as the main capital .Education and skills is two element important in creating quality human resources . Article 26 paragraph (2) of the 1945 Constitution confirms that every citizens have the right on education . Article 31 paragraph (3) also states that government responsible answer on maintenance education . This matter show internal state commitment provide access broad and equitable education​ for all over people of Indonesia.