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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.

This study aims to analyze Islamic legal perspectives on the decision of married couples to choose not to have children (childfree) by reviewing sharia arguments, interpretations of scholars, and the resulting social and legal implications. The childfree phenomenon is a contemporary issue that is increasingly being discussed, especially among the younger generation of ubanites in Indonesia. This decision is driven by various factors such as economic conditions, physical and mental health, enviromental awareness, career orientation, and lifestyle. The study was conducted using a qualitative-descriptive approach and the data obtained through library research methods. From an Islamic Legal perspective, this lifestyle choice is controversial because it is directly related to the maqāṣid al-sharīʿah, particularly the aspect of hifẓ al-nasl (preserving offspring). Previous research has explain that non-permanent contraceptive practices are permissible as long as there is the consent of the couple and do not cause harm. However, permanent contraceptive suc as vasectomy or tubectomy are considered contrary to Islamic law. The Indonesian Ulama Council (MUI) has also emphasized that permanent contraceptive measures are not permitted because the contradict the purpose of sharia to preserve offspring. Thus, Islamic law allows for ijtihad and deliberation in addressing the phenomenon of childfree, while still emphasizing that safeguarding offspring is a crucial part of the primary objective of sharia. This study aims to contribute academically to the discourse on Islamic legal flexibility in responding to evolving social realities, highlighting the dynamic interplay between normative principles and contemporary challenges.

This research is motivated by the importance of understanding the niqab (face veil) as a religious symbol and an identity marker for Muslim women, which continues to spark public debate in Indonesia. The niqab is often viewed from various perspectives—religious, cultural, social, and political—making it a controversial topic. These differing viewpoints highlight the need for a deeper exploration of the meaning and practice of wearing the niqab, especially within Islamic higher education institutions. The study aims to examine both the normative and sociological aspects of niqab use among female students at Ma’had Al-Birr, Muhammadiyah University (Unismuh) Makassar. This institution is known for having a significant number of students who wear the niqab, each with different backgrounds and motivations, ranging from theological beliefs to personal convictions and environmental influences. The research employs a descriptive qualitative method with a field-based approach. It combines normative Islamic theological perspectives with sociological analysis, using data collection techniques such as observation, in-depth interviews, and documentation. The findings reveal that students perceive the niqab not merely as a religious obligation to cover one's aurat (parts of the body that should be concealed), but also as a symbol of piety, honor, obedience, and personal ijtihad (independent reasoning) in practicing Islamic teachings. An inclusive campus environment supports these students in engaging freely in both academic and social activities. However, challenges still arise, particularly in the form of stereotypes and perceptions of exclusivity that some individuals associate with niqab wearers. These misconceptions underscore the importance of cross-perspective understanding in addressing this phenomenon. This study is expected to contribute to the development of campus policies that support freedom of expression, uphold mutual respect, and promote a more inclusive, open, and tolerant atmosphere within Islamic higher education institutions—one that embraces the diversity of religious practices and encourages respectful coexistence.

This research examines the matrilineal inheritance system in Minangkabau society through the perspective of maqasid al-sharia and the principles of Adat Basandi Syarak, Syarak Basandi Kitabullah (ABS-SBK). The matrilineal inheritance system which transmits inheritance through the mother's lineage is considered controversial in relation to Islamic law which is based on faraid. Through a qualitative approach using literature study and interview methods, this research analyzes the fatwas of Minangkabau female clerics which emphasize that the customary system can be in harmony with the main objectives of Islamic law, such as the protection of life, offspring, property and religion. The results show that female ulama see this system as a form of contextual ijtihad that considers justice and social benefit. The distinction between high inheritance (custom) and search property (divided according to Islamic law) reflects the flexibility in combining adat and sharia. Therefore, the Minangkabau matrilineal inheritance system is not only considered valid according to custom, but is also relevant to maqasid al-sharia.

This study addresses the Islamic reform movement in Egypt as a strategic and progressive response to both Western colonial domination and internal stagnation within the Muslim society. It analyzes the intellectual legacy of key reformers—Jamal al-Din al-Afghani, Muhammad Abduh, and Rashid Rida—who endeavored to reinterpret Islamic tenets through the lens of modern rationalism, scientific advancement, and updated political governance. Employing a historical-analytical perspective, this paper explores how these thinkers initiated transformative changes in religious exegesis, educational renewal, and Islamic legal discourse. The findings indicate that the reform movement was not merely a defensive reaction to modernity but a deliberate effort to revive ijtihad, cleanse Islamic belief from irrational traditions, and stimulate a socio-political revival grounded in Islamic ethical principles. Ultimately, this reformist legacy laid the groundwork for the evolution of modern Islamic thought across the Arab world and remains highly relevant in present-day discussions on Islam and modernity.

This study explores the Islamic perspective on Human Rights (HR) through a qualitative approach based on literature review. It emphasizes that the principles of human rights are not foreign to Islamic teachings, but are inherently embedded in the values of Sharia derived from the Qur'an and Hadith. Islam upholds justice, freedom of religion, equality, the right to life, and social and economic welfare. The article also examines contemporary challenges faced by Muslim societies in implementing human rights, such as gender inequality, restrictions on religious freedom, and the marginalization of vulnerable groups, including the LGBT community. The findings reveal that the tensions between Islamic principles and international human rights standards often stem from differing normative foundations and interpretations of individual freedom. Therefore, a contextual reinterpretation (ijtihad) is necessary to ensure that Islamic values remain relevant and responsive to modern global challenges. The study concludes that, when applied wisely and aligned with universal humanitarian values, Islamic teachings hold significant potential to contribute to the development of a just, inclusive, and dignified society.

This article examines the role of the values of the Qur'an and Hadith in shaping a work ethic relevant to the challenges of the modern era. Using a multidimensional approach, this paper explores how the integration of Islamic teachings can strengthen professionalism, spirituality, innovation, social balance, and sustainability in the life of a Muslim in the workforce. The study focuses on the revitalization of fundamental Islamic values that emphasize the importance of hard work (Ijtihad), trustworthiness, integrity, and justice as the foundation of a productive work ethic. Additionally, this study highlights how these values can inspire innovation and strengthen the balance between worldly and spiritual life (dunya and akhirah) in an era characterized by rapid change and numerous challenges. By linking Islamic principles with the professional needs of the global context, this article offers a new perspective on the relevance of religious teachings in supporting individual and organizational success, while also fostering social harmony within modern Muslim societies.

This research examines the practice of plastic surgery from the perspective of Islamic law, which is increasingly relevant in the modern era with increasing aesthetic demands. Plastic surgery is divided into two types: reconstructive, which is permitted for medical purposes, and aesthetic, which is generally prohibited if not supported by clear medical reasons. This study is based on the principles of maslahah and madlorot, as well as the ijtihad of the ulama, which shows that medical procedures are permissible if they bring benefits and avoid harm. This research also highlights the challenges Muslims face due to unrealistic beauty standards, especially on social media, which often conflict with religious values. The research results show the importance of religious education that emphasizes self-acceptance and building a community that supports diversity in appearance. Suggestions for ethical medical practice in plastic surgery are also proposed, so that the procedure is in line with Islamic principles. In this way, it is hoped that Muslims can navigate modern demands without sacrificing religious values.

Meanwhile, from an Islamic economic perspective, demand and supply are the same as conventional economics. However, there are restrictions for individuals to act economically in accordance with Sharia (the Quran and Sunnah as well as the Ijtihad of Islamic scholars or economists). Slutsky's theory explains the behavior of consumers who allocate income to maximize consumption satisfaction, which is acceptable in Islam as long as it does not violate the principle of moderation. Price and Income Impact: Islam teaches us to consider the impact of prices and income on the economic balance of individuals and society, In Islamic economics, Islamic norms and moral values are used as principles in economics The Hicksian theory, which focuses on consumer satisfaction, is acceptable if it does not neglect the spiritual aspect. Price and Income Impact: Islam encourages its followers to consider the impact of the economy on social welfare. The Hicksian theory helps to understand how changes in prices and income affect consumption decisions. Islam criticizes the assumption that consumers are always rational and have complete information, as humans have limitations and weaknesses..

The purpose of this study is to analyse the juridical review of the inheritance of a convert heir to a non-moslem sibling in the perspective of Islamic inheritance law in Indonesia. This research was conducted using descriptive analytical normative legal research, using secondary data obtained from literature studies as the main data and using primary data, namely related legislation as supporting data, research data collection techniques using library research, and data analysis using qualitative juridical data analysis. Based on the results of the study, it shows that the judge's legal considerations when examined based on Islamic law, the siblings are already Catholic. A person who is of a different religion from the heir is cut off from the right to inherit because it is hindered by law, this is as the hadith of the Prophet Muhammad SAW and Article 171 letter c KHI. Article 172 KHI also states that a person's Islamic faith, apart from being seen from the Identity Card, can also be seen from confession or practice or testimony. The settlement of inheritance of different religions can be found through the Ijtihad method.

At this time, management has become one of the most important parts of daily life activities. Islam as a religion provides a deep ethical and moral framework, which can provide guidelines for the implementation of effective and fair management. According to George R. Terry, 1958 in his book Principles of Management (Organizing), Actuating (Implementation) and Controlling (Supervision). In achieving a goal, both in an organization and in a business, a management is needed which is carried out according to George R. Terry which is correlated based on an Islamic perspective with the aim of this research so that new values ​​emerge in managing and managing an organization or business so that it has a positive impact and efficiency in maintaining and running an organization or business based on an Islamic perspective. This research method uses qualitative research where this research is based on the literature of various literary books and scientific journals that strengthen the discussion of this research. The results of the research objective correlate with George R. Terry's model of leadership principles based on an Islamic perspective, with the hope of creating new values ​​in good leadership management based on Islamic Sharia, because in essence Islam brings people to the right path. follow the rules and stay away from the prohibitions of Allah SWT.