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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.