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Indonesia is a country rich in cultural diversity, one of which is Javanese culture which is full of philosophical values ​​and symbolic meanings in every practice, including in the traditional wedding procession. One of the important rituals in Javanese traditional weddings is the Panggih Manten ritual, which represents the meeting between the bride and groom with various symbols of life, hope and blessings. Along with the development of the times and the flow of modernization, people's understanding of the philosophical meaning of the ritual has shifted. Some people still carry out this tradition as a hereditary custom without understanding the values ​​contained in it, even giving rise to debates regarding its suitability with Islamic teachings. This study aims to analyze the practice of the Panggih Manten ritual in Javanese traditional wedding traditions and review its suitability with the 'Urf argument in Islamic law. The research method used is qualitative with a juridical-normative approach, while the research location was carried out in Pengkol village, Mantingan District. The results of the study show that the Panggih Manten ritual is basically acceptable in Islamic law as long as it does not conflict with the principles of sharia. Based on analysis from the perspective of al-'urf, several aspects of the Panggih Manten ritual, such as muter asem (the act of making offerings), and the belief in disasters, contain elements that are inconsistent with Islamic law and could potentially lead to idolatry, thus being categorized as al-'urf al-fāsid. Therefore, the Panggih Manten tradition can be preserved through reinterpretation of its meaning and the elimination of elements that contradict Islamic teachings, thus aligning it with Islamic principles.

This study focuses on the historical dynamics of the Qur’anic revelation process to examine in greater depth the relationship between the gradual nature of the revelation process and the social conditions of Arab society, particularly during the Mecca and Medina periods. The method used in this study is library research, utilizing sources such as scientific journals, books, and articles relevant to the research topic. The findings indicate that revelation was received gradually over 23 years, in accordance with the development of Islamic da’wah and the social dynamics of the time. During the Mecca period, the revelations focused on the teachings of tawhid, creed, and ethics, as Arab society was still in a state of jahiliyyah. In the Medina period, the focus shifted to the rituals of worship and Islamic law as the Islamic community in Medina grew. Furthermore, some verses of the Qur’an were revealed in response to issues within society. This indicates a connection between revelation and the socio-historical context during the process of revelation. A deeper understanding of the process of revelation requires further study, and this research is expected to provide a more profound understanding of the Qur’anic revelation process through a historical approach.

This study aims to analyze the implementation of problematic murabahah financing settlement at KSPPS BMT Huwaiza Depok and assess its compliance with the DSN-MUI Fatwa Number 47 and 48 of 2005. The approach used is descriptive qualitative with the type of normative-empirical Islamic law research. Data were obtained through interviews, observations, and documentation, which were then analyzed descriptively comparatively between field practices and the provisions of the fatwa. The results of the study indicate that the settlement of problematic financing is carried out in stages, starting with a persuasive approach, issuing warning letters, to restructuring through rescheduling and collateral sales. The rescheduling practice is carried out without increasing the amount of debt, only adjusting the payment period, while collateral sales are carried out based on market prices with the principle of justice. In conclusion, the implementation of problematic murabahah financing settlement at KSPPS BMT Huwaiza is in accordance with sharia principles and the DSN-MUI Fatwa, although the sharia arbitration mechanism has not been implemented.

Polygamy remains a controversial issue in Indonesia, involving legal, religious, and social dimensions. This study aims to analyze the social, psychological, and economic impacts of polygamy on wives and children. Using a qualitative library research approach, the study examines primary sources, including Law Number 1 of 1974 concerning Marriage and the Compilation of Islamic Law, as well as relevant scientific literature and journal articles. The findings indicate that although Indonesian law permits polygamy under strict conditions, such as the wife's consent and the husband's ability to act fairly, these requirements are often difficult to fulfill in practice. Psychologically, wives frequently experience jealousy, emotional stress, depression, and feelings of injustice. Economically, polygamy may lead to the division of family resources, reducing the welfare of wives and children. Children may also experience emotional difficulties due to limited parental attention, conflicts among siblings, and social stigma. These impacts can affect family harmony and child development. Therefore, stronger legal supervision and public education are needed to ensure the protection of women's and children's rights and to minimize the negative consequences of irresponsible polygamous practices.

The background of this research is based on the importance of Sharia-based social financing in assisting people in need without involving elements of riba, while ensuring that its practices remain aligned with Islamic economic law principles. This study aims to analyze the implementation of qard financing at the Masjid Raya Bintaro Jaya Amil Zakat Institution (MRBJ) and to examine its compliance with the provisions set by the Dewan Syariah Nasional Majelis Ulama Indonesia, through Fatwa Number 19/DSN-MUI/IV/2001 concerning Al-Qard. This research employs a qualitative method with a case study approach. Data collection techniques include interviews, observations, and documentation. The research subjects consist of zakat institution administrators and beneficiaries. (mustahiq) of the Qard Financing Program. The results indicate that the implementation of Qard financing at MRBJ has been carried out as a form of community economic empowerment, with a relatively simple distribution mechanism oriented toward the needs of the mustahiq. However, in practice, there are still several aspects that have not been optimal, particularly in terms of assistance and monitoring for the beneficiaries. Therefore, this study concludes that although qard financing at MRBJ. provides significant social benefits, there is a need to enhance Sharia understanding and improving institutional governance to ensure optimal implementation in accordance with the principles established by the DSN-MUI fatwa with the principles established by the DSN-MUI fatwa.

Marriage is a very strong contract (mistaqan ghalidan) to obey Allah's commands and carrying it out is an act of worship. The goal is to realize a household life that is sakinah, mawaddah, and rahmah. In the realization of a household with the bonds of marriage there are components that cover it, both in terms of regulations and legal concepts. Basically, a marriage agreement is a form of protection or protection if in the future there are things that are not desired by both parties such as death, divorce or bankruptcy, the legal basis regarding the marriage agreement itself has been regulated in the Compilation of Islamic Law and the Marriage Law Number 1 of 1974 and the Constitutional Court Decision No. 69 / PUU-XII / 2015, After the birth of the Constitutional Court Decision Number 69 / PUU / XII / 2015, the marriage agreement has changed both in terms of the time of creation and the institution that has the authority to ratify the marriage agreement.

Islamic education in this era of disruption faces a double challenge: the demand for complex professional competencies and the moral degradation of students. Law No. 14 of 2005 has established four pillars of teacher competency, but this framework is often interpreted administratively and has not touched on the deeper ethical-spiritual foundations. This study aims to revitalize the concept of teacher competency by synthesizing the values of adab mu'allim from the book At-Tibyan by Imam An-Nawawi into modern teacher competency standards. This study uses a qualitative method with a Systematic Literature Review (SLR) approach. Data were collected through documentation of classical texts and indexed journal articles (2015-2025), then analyzed using the interactive model of Miles, Huberman, and Saldaña. The results show a strong overlap between the values of At-Tibyan and the Teacher and Lecturer Law. Personal Competence is strengthened by sincerity and muraqabah; Social Competence is deepened by rifq (gentleness); and Professional Competence is perfected by the concepts of itqan (validation of the chain of transmission of knowledge) and hirshu (fighting spirit). This integration offers a “Complete Teacher” paradigm who is not only technically professional but also has spiritual authority in shaping students' character in the digital age.

Many marriages occur when a person is not old enough. Therefore, under Islamic law and Indonesian law the restriction of marriage age is a ijtihad stipulation. In this study we will discuss the boundaries of marriage age in a perspective on Islamic law and law in Indonesia. This type of study is literature research. From this study, the restriction on the marriage age of men and women is equivalent to 19 years old. To define marriage age, methodologs are based on mashlahah methods, thus not contradicting Nash and there is no specific Nash to be referenced for qiyas. The concept of mashlahah muris used to address the question of inclarity of marriage age. Maslahah murexplains that taking on a certain locality may be held asa metaphor for bataa marriage, although there is no detailed explanation in the Nash qur 'an. The so called conformity that is intended is an age limit for marriage established in Islamic law.

The tradition of marriage gift money (uang hantaran) in the Malay community of Melibur Village, Talang Muandau District, Bengkalis Regency, Riau Province, remains a customary practice preserved as a symbol of respect for the bride’s family and a sign of the groom’s seriousness. However, over time, its meaning has shifted toward materialism, as the amount is often determined by social status, educational background, and family prestige, potentially causing economic burdens, psychological pressure, delays, and even the cancellation of marriages. This study aims to describe the practice of uang hantaran and formulate an Islamic legal reconstruction of the tradition in accordance with the principle of simplicity. This research is a field research employing a qualitative approach. Data were collected through interviews, observations, and documentation, and were analyzed descriptively and analytically using the maslahahmursalah approach in Islamic law. The findings indicate that the practice of uang hantaran in Melibur Village is still maintained as part of local custom; however, its implementation has shifted from a symbolic function to a materialistic one, resulting in economic pressure on the groom’s family, psychological burdens on prospective spouses, and delays in marriage. From the perspective of maslahahmursalah, uang hantaran may be categorized as maslahahhajiyyah when determined flexibly and without imposing hardship, but it becomes mafsadah when the amount is excessive and causes harm. Therefore, the reconstruction of Islamic law regarding this tradition emphasizes that uang hantaran is not a legal requirement for marriage but rather a complementary customary practice whose determination should be based on deliberation, mutual consent, economic capability, and the principle of simplicity (taysir), so that it does not hinder the objectives of marriage in Islam.

This study aims to examine the normative construction and practical implementation of criminal sanctions against narcotics abusers from the perspectives of Islamic criminal law and Indonesian positive law, as well as to formulate an integrative policy model that is more just, humane, and context-sensitive in Bungo Regency. Narcotics abuse constitutes a multidimensional problem involving legal, social, moral, and public health dimensions. Therefore, a comprehensive approach is required to integrate the normative values of Islamic criminal law with the national legal system. This research employs a normative-empirical approach using comparative legal analysis, examining statutory regulations, doctrines of Islamic criminal law, and law enforcement practices at the local level. The findings indicate that Islamic criminal law frames narcotics abuse within the protection of maqāṣid al-sharī‘ah, particularly the preservation of intellect (ḥifẓ al-‘aql) and life (ḥifẓ al-nafs), thereby emphasizing not only punitive but also educational and rehabilitative orientations through the instrument of ta‘zīr. Meanwhile, Indonesian positive law, particularly Law No. 35 of 2009 on Narcotics, provides legal space for rehabilitation; however, its implementation still encounters structural and cultural challenges. This study concludes that integrating Islamic criminal law principles with the national legal framework may produce a more responsive sentencing model that upholds substantive justice, human rights protection, and effective narcotics control. Policy reformulation grounded in religious values, restorative approaches, and social rehabilitation is recommended as a strategic direction for national criminal law reform.

Article 210 of the Compilation of Islamic Law (KHI) limits gifts to a maximum of one-third of the donor’s assets as a form of protection for the rights of heirs and to uphold social justice. However, in practice, land gift deeds drawn up by PPATs/PPATSs are still found to exceed this limit, thereby giving rise to controversy and legal disputes in the form of lawsuits seeking the annulment of such deeds in court. This phenomenon indicates a disconnect between legal principles and practical implementation, leading to legal uncertainty. This study aims to analyze the legal status of land gift deeds that exceed the maximum limit, legal protection for bona fide donees, and the responsibility of PPATs in their drafting. The research method employed is a normative legal approach using legislative, conceptual, and case-based analyses, along with primary, secondary, and tertiary legal sources analyzed qualitatively. The results indicate that a land grant deed exceeding the maximum limit retains limited legal validity, specifically only for the portions compliant with the provisions of the KHI. Legal protection for the grantee can be guaranteed if there is consent from all heirs. Furthermore, the PPAT bears civil, criminal, administrative, and ethical responsibilities regarding the deed drafted. Therefore, strengthening regulations, enhancing public legal literacy, and ensuring the PPAT’s due diligence are necessary to guarantee legal certainty and reduce disputes.

Digital technology has, in many ways, altered the manner in which businesses function. This transformation touches on aspects like how products are developed, delivered, and sold. It opens up a range of possibilities for business owners to broaden their markets, boost profits, and make better use of online tools. At the same time, however, the digital age introduces certain difficulties. These include increased competition as well as risks related to practices that may conflict with sharia law—for example, charging interest, engaging in transactions with unclear risks, or producing counterfeit goods. The focus of this study is to examine the opportunities and challenges that businesses encounter in today’s digital world, viewed through an Islamic lens. The approach taken involves a review of existing literature, drawing from various sources dealing with digital commerce and Islamic economic principles. The results suggest that digital business ventures hold considerable promise, provided they are conducted with honesty, fairness, and transparency, while avoiding activities disallowed by sharia. This way, entrepreneurs can not only generate income but also develop their enterprises in a way that aligns with ethical and religious values.

This study aims to analyze the influence of digital marketing through Instagram on purchasing decisions at UMKM Jamu Bu Bekti in Karawang Regency. The research uses a quantitative approach, with data collected through questionnaires distributed to consumers who have seen or purchased the products. The data analysis technique applied is regression analysis to examine the relationship between marketing content and promotional variables on consumer purchasing decisions.The results show that marketing content shared on Instagram does not have a significant effect on purchasing decisions. However, the content is considered quite attractive, informative, and helpful in providing product information to consumers. On the other hand, promotion has a positive and significant impact on increasing consumer interest and encouraging purchasing decisions. This indicates that consumers are more responsive to promotional strategies such as discounts, bonuses, or special offers rather than relying solely on content quality.These findings suggest that promotional strategies play a crucial role in digital marketing, especially for small and medium enterprises (SMEs). Therefore, business owners are advised to focus more on creating attractive, creative, and targeted promotional activities on social media to boost sales. This study is expected to contribute to the development of more effective, efficient, and sustainable digital marketing strategies for SMEs in the future.

Drug misuse continues to be a complicated social and legal issue that has an impact on societal stability, public health, and personal wellbeing. Many criminal justice systems have moved away from punitive tactics in favor of rehabilitation-focused ones in recent years, especially for drug users who are frequently viewed as sufferers of addiction rather than serious criminals. The National Narcotics Agency (BNN) in Indonesia is implementing rehabilitation programs and restorative justice processes as a result of this change. This study investigates the efficacy of restorative justice in drug rehabilitation at Jambi Province's National Narcotics Agency and evaluates its applicability from the standpoint of Islamic law, specifically the framework of maqāṣid al-sharīʿah. The study uses a case study design and a qualitative methodology. Participant observation, document analysis, and in-depth interviews with BNN officials, rehabilitation counselors, medical staff, and ex-drug users were used to gather data. The results show that an integrated evaluation system that assesses drug users' physical, psychological, and social states in order to determine their eligibility for recovery is used to institutionally apply restorative justice principles. Combining medical care, psychological counseling, and social reintegration programs, the rehabilitation programs greatly aid in participants' recuperation, enhance psychological stability, and fortify familial ties. Additionally, by promoting individual responsibility, family support, and community involvement, restorative justice-based rehabilitation lowers the risk of recidivism. From the standpoint of Islamic legal philosophy, these actions are consistent with the goals of maqāṣid al-sharīʿah, specifically the defense of human dignity, life (ḥifḍ al-nafs), and intellect (ḥifḍ al-ʿaql). According to the study's findings, restorative justice-based rehabilitation is a compassionate and successful method of treating drug dependency while encouraging social reintegration and long-term recovery.

Cohabitation—defined as the practice of two unmarried individuals living together in an intimate relationship—presents a growing normative challenge in Indonesian society, which maintains a theistic constitutional foundation while navigating rapid social change. This article examines cohabitation through three juridical lenses: first, the regulatory architecture through which Indonesian law prohibits cohabitation; second, the criminalization framework established under Law Number 1 of 2023 on the National Criminal Code; and third, the practical and theoretical problems that emerge in law enforcement. Employing a normative legal research methodology that integrates statutory, conceptual, and comparative approaches, this study finds that prohibitions against cohabitation are embedded across multiple regulatory layers—spanning marriage law, customary law, codified Islamic law, and regional legislation. The National Criminal Code, through Articles 412 and 413, introduces for the first time an explicit criminalization of cohabitation within Indonesia's post-independence penal codification. Nevertheless, the complaint-based offense structure, evidentiary challenges, and persistent tension between formal norms and social realities produce a substantial implementation gap. The study concludes that legal effectiveness in addressing cohabitation requires coordinated action across criminal enforcement, family institution strengthening, and sustained legal literacy programs.

The annulment of a marriage certificate as a product of state administrative law creates complex juridical issues concerning the legality of marriage administration, protection of civil rights, and legal certainty within society. This study aims to analyze the legal consequences of the annulment of Marriage Certificate Number 0026/26/I/2020 in the Decision of the Bandar Lampung State Administrative Court Number 15/G/2023/PTUN.BL and to examine the judges’ considerations from the perspective of siyasah qadha’iyyah. This research employs a normative juridical method using statutory, case, and conceptual approaches within Islamic political jurisprudence. Data sources were obtained from court decisions, legislation, classical Islamic legal texts, and relevant scientific journals. The findings indicate that the annulment of a marriage certificate revokes the administrative legal force of the marriage registration but does not automatically invalidate the marriage contract under Islamic law as long as the pillars and conditions of marriage are fulfilled. The decision demonstrates that the State Administrative Court has authority to examine the administrative aspects of marriage certificate issuance but lacks authority to determine the substantive validity of the marriage itself. From the perspective of siyasah qadha’iyyah, the judges’ decision reflects the implementation of justice, public benefit, legal certainty, and supervision over state administrative officials. This study emphasizes the necessity of strengthening marriage administration systems based on good governance principles and maqashid al-shari’ah to prevent administrative legal disputes in marital affairs.

The policy plan to integrate parking fees into the Vehicle Registration Certificate (STNK), scheduled for nationwide implementation in 2027, has generated debate regarding contractual validity and fiscal justice. From the perspective of Islamic Economic Law, the transformation from a conventional pay-per-use retribution system to an annual prepaid system raises issues related to mutual consent (an-taradin) and the certainty of service benefits. This study aims to analyze the 2027 subscription parking policy using the framework of Maslahah Mursalah and the principle of distributive economic justice to assess its legitimacy as an instrument of public welfare. This research uses a normative legal method with conceptual and statutory approaches. Literature data are analyzed qualitatively through deductive reasoning to derive legal conclusions from general principles of Islamic economics in relation to contemporary fiscal policy. The findings indicate that the policy contains elements of Maslahah Mursalah, particularly in improving bureaucratic efficiency and preventing state revenue leakage (sadd adz-dzari'ah). However, from the perspective of distributive justice, the policy may contain elements of dzulm (injustice) if it is not supported by fair tariff segmentation. Without guaranteed service availability for all payers, mandatory annual parking fees risk being categorized as akl al-amwal bi al-bathil (unlawful appropriation of wealth). Therefore, a zoning-based tariff system is recommended to ensure fairness between obligations and benefits.

Maintenance neglect is a fundamental marital violation and a primary factor in high divorce rates. Currently, normative clashes exist between the classical fiqh approach in the Compilation of Islamic Law, such as the nusyuz concept, and the absolute penal regime in the Elimination of Domestic Violence Act. Furthermore, wives forced to file for divorce lawsuits often face post-divorce financial injustice. This normative research aims to analyze the integration of fiqh and Indonesian positive law to provide comprehensive legal protection for wives. Utilizing statutory and conceptual approaches based on Maqashid al-Shari'ah, the findings highlight the urgency for a gender-neutral reconstruction of nusyuz that includes the husband's nusyuz. Criminal proceedings for economic neglect under the Domestic Violence Act must also be synergized with a restorative justice approach. In the courts, protection can be optimized through the application of judges’ ex officio rights based on Supreme Court Regulation No. 3 of 2017 to secure post-divorce maintenance. The implication of this research demands national regulatory harmonization and the reformulation of court executory instruments to ensure the fulfillment of victims’ rights.

The principle of justice constitutes the core of debates regarding the permissibility of polygamy in Islamic law; however, the standards used to assess justice in judicial practice still vary between countries. This study comparatively examines how the Malaysian Syariah Court and the Indonesian Religious Court implement the concept of justice as the primary requirement for granting polygamy permits in judicial practice. The research employs a comparative legal approach and normative-juridical analysis of court decisions and statutory regulations applicable in both countries. The findings reveal that although both judicial systems refer to Qur’an Surah An-Nisa verse 3 as the normative foundation, significant differences exist in the mechanisms for proving justice, the consideration of the interests of existing wives, and the role of judges in assessing the feasibility of polygamy applications. Malaysia tends to apply a more structured standard of justice through strict technical regulations, while Indonesia provides broader judicial discretion by considering sociological aspects. Both countries also face similar challenges in translating immaterial justice into objective, consistent, and measurable legal decisions.

This study aims to examine the influence of local wisdom as a living law on personal data protection behavior, as well as assess the role of Islamic law ethics and digital literacy in the context of intimate digital crime in Indonesia. The background of this research is based on the increasing cases of misuse of personal data in the digital space that have not been fully responded to effectively through formal legal approaches. The method used a quantitative approach with a correlational explanatory design. Data were obtained through the distribution of a questionnaire based on the Likert scale to 150 respondents who were selected purposively, then analyzed using descriptive statistics, Pearson correlation, and simple linear regression. The results showed that local wisdom of alwasliyahan had a positive and significant influence on personal data protection behavior (β = 0.42; p < 0.05). Islamic legal ethics serve as a mediating variable that strengthens the relationship, while digital literacy provides a positive influence at a moderate level. These findings show that the internalization religious and cultural values plays an important role in shaping individual awareness and behavior in protecting personal data in the digital era. The conclusion of this study emphasizes that local wisdom can function effectively as a living law in supporting the protection of personal data. This research makes theoretical contribution the development of the study of Islamic law and the sociology of law, as well as practical implications for policy formulation that integrates formal regulations, cultural values, and digital literacy.