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Fenomena wanita karir yang bekerja di luar rumah sering kali memicu pergeseran nilai dalam pemenuhan hak dan kewajiban domestik, yang tidak jarang menimbulkan konflik internal dalam rumah tangga. Penelitian ini bertujuan untuk menganalisis dinamika pemenuhan hak dan kewajiban suami-istri pada keluarga wanita karir di Desa Sumber Girang, Kecamatan Puri, Kabupaten Mojokerto, serta meninjaunya melalui perspektif sosiologi hukum Islam dan teori maslahah mursalah Abdul Wahab Khallaf. Metode penelitian yang digunakan adalah penelitian lapangan (field research) dengan pendekatan yuridis empiris. Data primer diperoleh melalui observasi dan wawancara mendalam dengan wanita karir, suami, tokoh masyarakat, dan aparat desa, yang kemudian dianalisis secara kualitatif melalui teknik triangulasi. Hasil penelitian menunjukkan adanya pergeseran paradigma sosiologis menuju pola kemitraan yang setara (egalitarian partnership), di mana para istri menuntut pembagian beban domestik yang adil (sharing of burden). Aktivitas publik ini berdampak ganda; memperkuat ketahanan ekonomi keluarga (family economic resilience), namun berisiko memicu beban ganda (double burden) dan konflik internal jika tidak diimbangi adaptasi peran dari suami. Dalam perspektif maslahah mursalah, tuntutan pembagian peran domestik ini sah karena sejalan dengan asas raf’ul haraj (menghilangkan kesulitan) demi mewujudkan keadilan hukum keluarga. Status hukum dari dampak ganda ini bersifat kontekstual: bernilai maslahah (manfaat) apabila menjadi penyelamat ekonomi tanpa merusak keharmonisan, dan harus dihindari berdasarkan prinsip dar’u al-mafasid (menolak kerusakan) jika memicu penelantaran anak dan keretakan rumah tangga. Keberhasilan keluarga wanita karir di lokasi penelitian sangat bergantung pada fleksibilitas negosiasi peran dan komunikasi yang sehat antar pasangan.

This study aims to analyze the phenomenon of childfree within Muslim families in Pekanbaru City from the perspective of maqasid al-shari‘ah. This research employs a qualitative method with a case study approach, utilizing interviews, observations, and documentation involving five informants selected through purposive sampling. The findings reveal that the decision to remain childfree is influenced by mental readiness, economic conditions, and social considerations, and is made through mutual agreement between spouses in a conscious manner. From the perspective of maqasid al-shari‘ah, having offspring is an important objective of marriage; however, childfree falls within the domain of ijtihadiyah and can be understood through the concept of maslahah mursalah. As long as it is based on public benefit, such as the protection of life and wealth, this decision can be considered permissible (mubah). Therefore, the childfree phenomenon is not entirely contradictory to the objectives of Islamic law, provided it is grounded in rational considerations and public benefit.

Abstrak: Penelitian ini bertujuan menganalisis sejauh mana konsep maslahah mursalah diimplementasikan dalam kebijakan perlindungan konsumen fintech syariah di Indonesia, mengevaluasi kesesuaian regulasi yang berlaku dengan prinsip kemaslahatan, serta merumuskan rekomendasi kebijakan berbasis maqashid al-syariah. Metode yang digunakan adalah yuridis normatif dengan pendekatan perundang-undangan dan konseptual, menggunakan data sekunder berupa regulasi OJK, fatwa DSN-MUI, literatur ushul fiqh, dan artikel jurnal terkini. Hasil penelitian menunjukkan bahwa meskipun regulasi perlindungan konsumen fintech syariah secara parsial mencerminkan nilai kemaslahatan, terutama dalam aspek perlindungan data dan transparansi, implementasi maslahah mursalah belum bersifat sistematis dan menyeluruh. Terdapat tiga kesenjangan kritis: absennya rujukan eksplisit pada prinsip kemaslahatan dalam naskah regulasi, lemahnya mekanisme enforcement, dan ketiadaan standar kontrak yang berbasis maqashid. Penelitian ini berkontribusi dengan mengusulkan Kerangka Regulasi Berbasis Kemaslahatan (KRBK) sebagai model kebijakan fintech syariah yang berpijak pada hierarki maslahah dan dimensi maqashid al-syariah.

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 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.

The practice of adoption (tabanni) is a social reality that is culturally embedded in Indonesian Muslim society, but often experiences normative clashes with classical Islamic inheritance law which requires blood relations (nasab) as the basis for inheritance. This gap has the potential to trigger distributive injustice for adopted children who do not have inheritance rights despite having emotional closeness and economic dependence. This study aims to analyze the legal status of adopted children and the application of Article 209 of the Compilation of Islamic Law (KHI) concerning Mandatory Wills as a legal solution. This study is a normative legal research with library research methods that use a statutory approach and a conceptual approach. The analysis was conducted descriptively qualitatively using analytical tools of Maqashid Syariah theory, Maslahah Mursalah, and the theory of Mandatory Wills. The results of the study indicate that Article 209 of the KHI reconstructs the status of adopted children not as Heirs, but as Recipients of Wills, in order to maintain the purity of lineage according to sharia principles. This article transforms the paradigm of wills from voluntary (tabarru’) to mandatory (ijbari) through an ex-officio state mechanism. Philosophically, this application is validated by the principle of Maslahah Mursalah to fill the legal vacuum for the protection of children (hifz al-nafs) and Maqashid Syariah in realizing justice in the distribution of assets (hifz al-mal) without violating the principle of descent (hifz al-nasl). The limitation of a mandatory will of a maximum of one-third (1/3) functions as an instrument of distributive justice (al-’adalah) and a safety valve to protect the rights of lineage heirs (dzawil furud) from being oppressed. It is concluded that Article 209 of the KHI is a form of social engineering and ijtihad typical of Nusantara Islam that applies a middle path (wasatiyah) in family law.

This study discusses the discourse of fiqh al-nawāzil which is rooted in the fundamental disparity between Islamic Family Law (classical inheritance and will law) and Contemporary Law (Hajj queue regulation Law No. 8 of 2019 and fiat of the transfer of one person to the Director General of PHU No. 130 of 2020). This background raises a normative dilemma when the right to worship (al-haq al-'ibādi) is threatened with forfeiture because classical instruments clash with the principle of lā waṣiyyata li wārith and the limits of al-thuluth. The main purpose of this research is to propose a Mandatory Will as a transformative solution of Islamic Law to provide a fair and strong sharia foundation for the existing state administrative policies. The method used is Fiqh al-Nawāzil with the approach of Istislah (Maslahah Mursalah) and Qiyās Istiḥsānī, which places the portion of Hajj as an obligation that must be fulfilled (al-wājib al-waṣiyyah) equivalent to debt, so that it can methodologically neutralize the limitation of classical inheritance. The conclusion shows that the Obligatory Will has succeeded in bridging this conflict, providing a Legal Impact in the form of modernizing Islamic Family Law, and affirming the ability of Islamic Law to realize maqāṣid al-sharī'ah (ḥifẓ al-dīn and ḥifẓ al-māl) in the contemporary era. The recommendation urges that amendments to the Compilation of Islamic Law (KHI) and hajj regulations (including the strengthening of Kepdirjen 130/2020) be immediately carried out to institutionalize the Obligatory Will, accompanied by the DSN/MUI Fatwa to prevent the commercialization (tadāwul) of the hajj portion and ensure substantive justice for the heirs.

Divorce has a significant impact on a child's psychological and social development, particularly in the aspect of determining custody rights, which should prioritize the principle of the child's best interests. This study aims to analyze the balance between Islamic legal norms as stipulated in the Compilation of Islamic Law (KHI) and positive law in Indonesia, in cases where children under the age of 12 express a desire to live with their father after the divorce. The research approach used is a juridical-normative with a qualitative analysis method that focuses on a literature review of laws and regulations such as the KHI, the Marriage Law, the Child Protection Law, and the Convention on the Rights of the Child, as well as relevant legal and jurisprudential literature. The results of the study indicate that although normatively the KHI prioritizes the mother as the caregiver of children under 12 years old, there is room for flexibility that allows the court to consider the child's wishes if it better ensures the child's welfare and safety. This approach is supported by the principle of maslahah mursalah in Islamic law, which allows adjustments for the benefit of the child. The main challenges in its implementation include the minimal involvement of professionals such as child psychologists in the evaluation process, the existence of gender stereotypes that influence judges' decisions, and emotional conflicts between parents that often override the interests of the child. Therefore, this study recommends that judicial institutions actively involve psychologists and mediators in custody proceedings, improve training for judges in understanding the psychosocial dynamics of children, and update legal guidelines so that children's wishes can be assessed objectively. Furthermore, education to the wider public about the importance of gender non-discrimination in child care is also needed so that custody decisions truly reflect the principles of comprehensive child protection and welfare.

This paper focuses on the legal thought of Imam Malik bin Anas through a social historical approach. This study represents a relatively new area in Islamic legal scholarship, and therefore, it has garnered limited attention from academics. Imam Malik is one of the four imams of the Sunni schools of thought, known as ahlu hadits. Throughout his life, he never left the city of Madinah except for the pilgrimage to Mecca. His residence in Madinah, the place where the Prophet lived, greatly supported his ability to address various legal issues, most of which could be resolved through hadith. The environment of Madinah, characterized by relatively simple social problems, also influenced Imam Malik's approach. Although he is recognized as ahlu hadits, he was nonetheless affected by the use of reason in ijtihad due to the social conditions of his time. This is evidenced by his application of principles such as the practices of the people of Madinah (Amal ahli Madinah), the fatwas of the companions (sahabat), qiyas (analogical reasoning), al-maslahah mursalah (public interest), az-zari'ah (preventive measures), and al-'urf (custom) in deriving Islamic law. Like other schools of thought, Imam Malik regarded the Qur'an and hadith as primary sources in legal decision-making.

This research examines epistemology as a foundation in Islamic economics through the Ihtisaan, Maslahah, Murlahah, and Al-Urf approaches. Epistemology in Islamic economics does not only focus on technical aspects, but also explores the philosophical foundations underlying this system. With this approach, this research seeks to answer the challenges of implementing sharia principles in a modern economic system without ignoring basic Islamic values. The method used is qualitative with a literature study approach, which includes analysis of verses from the Koran, Hadith and the views of ulama. The research results show that these four values ​​complement each other, creating harmony between the normative principles of sharia and practical reality. This concept allows Islamic economics to remain relevant in facing global challenges, providing fair and sustainable solutions. It is hoped that this research can strengthen the position of Islamic economics as a system that is adaptive, inclusive, and remains rooted in the noble values ​​of sharia.

metode istinbat, dan pengembangan hukum Islam. Artikel ini menggunakan pendekatan deskriptif kualitatif dengan menganalisis sumber-sumber hukum Islam seperti Al-Quran, Hadis, dan pendapat ulama. Hasil penelitian menunjukkan bahwa prinsip utama dalam hukum Islam adalah bahwa semua makanan pada dasarnya halal, kecuali yang diharamkan secara tegas dalam Al-Quran dan Hadis. Untuk memahami hukum Islam yang tidak secara tegas disebutkan, diperlukan ijtihad atau upaya sungguh-sungguh dari para ulama mujtahid. Metode istinbat yang digunakan para ulama dalam menetapkan hukum Islam terkait produk halal meliputi qiyas, maslahah mursalah, 'urf, dan lain-lain. Melalui ijtihad dan penerapan metode-metode ini, hukum Islam dapat terus dikembangkan untuk menjawab persoalan-persoalan baru yang muncul seiring perkembangan zaman. Pengembangan hukum Islam terkait produk halal penting dilakukan, terutama di negara dengan mayoritas Muslim seperti Indonesia, agar dapat menjawab tantangan kontemporer dan mencapai harmonisasi antara nilai-nilai keislaman, budaya, dan tradisi dalam era modern.   Kata Kunci: Kaidah Fiqh da Ushul Fiqh, Istinbath dan Ijtihad.

Tulisan ini membahas penerapan qowaid umum (prinsip-prinsip dasar) dan qowaid khusus (panduan yang lebih spesifik) dalam menyelesaikan kasus perceraian. Qowaid umum seperti Al-Umuru bi Maqashidiha (setiap tindakan tergantung pada tujuannya) dan Al-Maslahah Al-Mursalah (mengutamakan kemaslahatan umum) memastikan bahwa keputusan perceraian didasarkan pada upaya menjaga kemaslahatan dan keadilan bagi semua pihak yang terlibat, terutama anak-anak. Sementara qowaid khusus seperti Al-Khulyu Ala At-Talaq (prinsip khulu' atau perceraian yang diajukan oleh istri) memberikan panduan yang lebih fokus dalam menangani situasi spesifik dalam kasus perceraian. Metode penelitian yang digunakan adalah kajian literatur, yaitu menelaah berbagai buku, jurnal, dan sumber lain yang terkait dengan topik penelitian. Analisis dilakukan untuk menghasilkan pemahaman tentang penerapan qowaid umum dan khusus dalam penyelesaian kasus perceraian. Hasil penelitian menunjukkan bahwa pendekatan komprehensif dalam menerapkan qowaid umum dan khusus dapat mengarah pada keadilan yang terpenuhi dengan baik, dengan memastikan hak-hak semua pihak dipertimbangkan dengan tepat dan sensitif dalam keputusan hukum yang diambil.  

This research aims to examine more deeply the cancellation of gifts made by parents to their children, as regulated in Article 212 of the Compilation of Islamic Law, where gifts cannot be withdrawn, except for gifts from parents to their children. This research uses a study of decision number 467/K/AG/2017 to see whether the panel of judges applies article 212 of the Islamic law compilation to apply the rules of Ushul. This research is qualitative research with a normative juridical approach. The results of this research show that the panel of judges attempted to prioritize the benefit in accordance with the Maṣlaḥah concept put forward by Al-Ghazâlî, both at the Al-darûrât, al-hâjat and al-tahsinî levels, but the panel of judges did not directly quote the rules of ushul and prioritized the rules with a different orientation but with the aim of fulfilling the benefit of the parties involved in the lawsuit, both at the level of preserving offspring (Hifz al-Nasl) and preserving property (Hifz al-Mal) in accordance with the objectives of the syara' (maqāṣid al-syarīah).

The author's reason for raising this issue into a scientific work in the form of a thesis is because there are differences of opinion among judges at the Padang Panjang Religious Court regarding the itsbat of marriage for underage marriages in determining number 4/Pdt.P/2022/PA.PP which is the woman's party. when he got married he was 16 years old. First, the marriage certificate must be rejected because it has violated the law on marriage registration and the minimum age for marriage is 19 years. Second, the itsbat of marriage can be accepted on the grounds that it is mashlahah murslahah. How does the mashlahah mursalah analysis of this determination be explored by the author in this study. The author gives limitations on the problem regarding the legal considerations of the Panel of Judges regarding Determination Number 4/Pdt.P/2022/PA.PP and the analysis of mashlahah mursalah in determining number 4/Pdt.P/2022/PA.PP regarding itsbat marriage for underage marriages. This research is an analytical descriptive research by conducting an analysis of the determination of judges in the case of itsbat marriage for underage marriages, the research uses a normative juridical research type. This is because this legal research aims to examine legal principles, using qualitative data, namely data presented in the form of verbal words, not in the form of numbers. Primary data sources were obtained from Decree Number 4/Pdt.P/2022/PA.PP, Law Number 1 of 1974 concerning marriage and the Compilation of Islamic Law. In collecting data, it is done by taking inventory of data, classifying data, and then analyzing it by conducting a study of cases related to the issues faced in the determination of number 4/Pdt.P/2022/PA.PP and the laws and regulations using maslahah mursalah to then draw conclusions from the results of the analysis. From the results of the research that the authors conducted, it was found that: First, the basis for the legal considerations of the Panel of Judges in granting the application for itsbat marriage for underage marriages contained in the stipulation Number 4/Pdt.P/2022/PA.PP is Article 8 Law Number 1 of 1974 concerning the prohibition of marriage between two people who are related by blood, are related to semenda and are related to breastfeeding. Article 14 KHI regarding the pillars of marriage, namely the existence of a prospective husband, prospective wife, marriage guardian, two witnesses and consent and qabul. And for the benefit of the parties and the child, this is also in accordance with the rules of fiqh which reads "rejecting adversity must take precedence over taking benefit". Second, the legal considerations of the panel of judges in determining Number 4/Pdt.P/2022/PA.PP found mashlahah mursalah because by granting the itsbat of marriage for underage marriages, the couple can register their marriage at the Office of Religious Affairs because marriage registration aims to realize The purpose of law is for society to create order, certainty and legal protection, so that the civil rights of husbands, wives and children can be fulfilled.

: Economics is an inseparable part of human life, with economic activity, humans can fulfill their needs such as eating, drinking, living, and carrying out other activities. An economy that cannot be fulfilled, of course, will have a significant impact on human life. For this reason, the economy is only part of the human life sector and must be carried out based on the laws that Allah has given. In this case, Islam has principles that are intended for humans, so that in economic activity can be lucky, useful, and share the grace of the universe (Maslahah 'ammah). There are three points of discussion (a) How is Maslahah Mursalah in the view of the Ulama? (b) What are the divisions of Maslahah in Islam? (c) How are the theories of Maslahah in Islamic Economics? The type of research in this writing is qualitative with library research. Library research is defined as a study or research on library sources and using written materials in the form of books related to the focus of this research. This research is descriptive analysis, which is a method that describes and explains systematically. The results of the discussion in this study are as follows, In principle, maslahah is taking benefits and rejecting misfortune in order to maintain the goals of shara', Maslahah dlaruriyyat is something that must be realized in order to realize the benefits of religion and the world. There are five things included in it, namely: Keeping religion (حفظ الدين), Keeping the soul (حفظ النفس), Keeping offspring (حفظ النسل), Keeping property (حفظ المال), Keeping reason (حفظ العقل). All forms of muamalah must fulfill the following principles: وجود التبادل (the existence of exchange). وجود التعادل (the existence of justice or equality), وجود التراضى (the voluntariness of both parties), عدم الغرار (no speculative), عدم الربا (does not contain usury) and عدم الضرر (no harm).

Philosophically about the concept of mashlahah al-Ghazali, is not just an effort to gain benefits or avoid mafsadat. But more than that, the real key to maslahah lies in maintaining maqashid al-syari'ah al-khamsah, namely the guarantee of safety or preservation of religion, soul, mind, lineage, and property. The meaning of freedom from the perspective of maslahah al-Ghazali is a person's mental attitude that describes a sincere and sincere acceptance in carrying out an obligation as a manifestation of his religious awareness. Freedom has absolutely nothing to do with choice, because it is a positive response from an individual in carrying out his duties as a servant of Allah, whether he chooses it or not. So the essence of freedom here is sincerity. Namely, the ability to carry out the provisions of the Shari'ah without feeling any pressure. This is the freedom of fiqhiyah, a nuance of freedom that releases a person from fear, anxiety and worry, as well as all forms of worldly 'miracle' bonds, which are born as a psychological effect of one's loyalty in carrying out divine values ​​sincerely and correctly.    

Dewan Perwakilan Daerah adalah sebuah lembaga negara yang dibentuk berdasarkan amandemen ketiga UUD 1945. Pembentukan DPD merupakan upaya konstitusional yang dimaksudkan untuk lebih mengakomodasi suara daerah sekaligus memberikan peran kepada daerah. Namun kenyataannya undang-undang membuat kedudukan DPD subordinat terhadap DPR, sehingga DPD mengajukan uji materiil kepada Mahkamah Konstitusi mengenai UU No. 27 Tahun 2009 tentang MPR, DPR, DPD, dan DPRD serta UU No. 12 Tahun 2011 tentang Pembentukan Peraturan Perundang-undangan terhadap UUD NRI 1945. Mahkamah Konstitusi kemudian mengeluarkan putusan dengan Nomor 92/PUU-X/2012. Dalam agama Islam, pembentukan hukum harus selalu memperhatikan aspek maslahah, dalam fikih siyasah juga terdapat asas-asas yang harus diwujudkan oleh pemerintah di antaranya adalah asas maslahah (kemanfaatan). Sejalan dengan hal tersebut, UU No. 30 tahun 2014 tentang Administrasi Pemerintahan juga mengharuskan pejabat pemerintah selalu memperhatikan asas kemanfaatan dalam penyelenggaraan pemerintahan. Putusan Mahkamah Konstitusi Nomor 92/PUU-X/2012 menjelaskan bahwa DPD harus terlibat dalam tiap tahapan penyusunan prolegnas, mulai dari pengajuan, pembahasan, dan penetapan prolegnas, namun DPD tidak bisa terlibat dalam pengambilan keputusan di sidang paripurna. Jika hal tersebut dilihat dari perspektif maslahah mursalah, tampak bahwa DPD tidak mampu membawa kemaslahatan untuk sistem ketatanegaraan Indonesia karena fungsi legislasi yang dimilikinya tetap lemah yakni hanya ikut dalam tahap pengajuan RUU saja.