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The last few decades of the institutionalization of Islamic finance are notable for the fundamental controversies surrounding its institutionalization. These controversies can be seen rooted in the dual phenomena of the legalistic form taking Islamic finance as a practice and the overwhelming reliance on modern managerial paradigms. There are significant ethical gaps as consequence. The objective of the current research is to aim to help reconstruct the philosophy of Islamic financial management from the perspective of the maqasid al-shariah and, importantly, to treat it as a primary lens and not secondary. The research employs a qualitative conceptual and philosophical approach and attempts to engage the prevailing paradigms and contours of Islamic finance through the lenses of ontology, epistemology and axiology. The research finds that contemporary Islamic financial management suffers from a deficient ontology of profit, epistemology of compliance and an axiology that is instrumentally weak. In light of the above, the research articulates the philosophy of Islamic Finance in the direction of the maqasid and posits that finance as an instrument of maslahah, and so, in that order, integrate revelation, reason, and the socio-economic order, and it is, thereby, just to place the preeminent values of human dignity, justice and the welfare of the greater good (public) in the financing of maslahah. The research articulates a coherently formulated philosophy of Islamic financial management based on the maqasid for the Islamic financial management of practice and for empirical, policy and institutional Islamic finance reform, and so makes a significant theoretical contribution.

The concept of market orientation is an important cornerstone in modern marketing strategies, where companies not only focus on a deep understanding of customer needs, but also actively monitor competitors and maintain internal coordination between departments. Jaworski and Kohli (1993) emphasized that market orientation is one of the key factors that can affect a company's performance. Through the use of market information, companies can adjust their business strategies to meet current customer needs while anticipating future needs. A strong market orientation is believed to be able to make a significant contribution to increasing the company's competitiveness in the long term. However, if market orientation is based solely on materialistic goals and worldly gains, then the value of sustainability and societal well-being is often overlooked. From an Islamic perspective, market orientation needs to be based on sharia values, especially the principle of maslahah. This concept emphasizes that every business activity must bring benefits, avoid harm, and be in harmony with maqasid al-shariah, which is to protect religion, soul, intellect, descent, and property. Thus, market orientation is not only directed at the fulfillment of customer satisfaction and competitive advantage, but also at the achievement of blessings and social welfare. The integration of maslahah values in market orientation gives birth to the concept of Maslahah Market Responsiveness, which is the ability of companies to respond quickly and appropriately to market dynamics while still being based on ethics and social responsibility. This is an advantage in itself because it not only improves marketing performance, but also strengthens the company's image as a trustworthy and ethical entity. By combining conventional market orientation and sharia values, companies can build a sustainable competitive advantage, increase customer satisfaction, and make a positive contribution to society at large.

Nasab is a fundamental concept in Islam that determines a child's relationship with the father, which then affects guardianship rights, inheritance, and family relationships. The preservation of lineage is one of the main objectives of Maqāṣid sharia because it has significant legal, social, and moral implications. Constitutional Court Decision No. 46/PUU-VIII/2010 recognizes the civil relationship between an extramarital child and his biological father if it can be proven by technology or other valid evidence. This decision is in accordance with the concept of nasab in Islam but is not recorded by the state. This study examines the concept of nasab and civil status of out-of-wedlock children in Constitutional Court Decision No. 46/PUU-VIII/2010 from the Maṣlaḥah perspective. Using a juridical-normative approach and descriptive analysis, this research is based on sources, including court decisions and legislation, as well as secondary literature discussing Maṣlaḥah. The results show that the decision is in line with the concept of Maṣlaḥah in Islam. The suitability of the Constitutional Court's decision with the concept of maslahah is based on the status of the applicant's marriage as religiously valid. Decision No. 46/PUU-VIII/2010 is not appropriate when used as jurisprudence for children born outside a legal marriage or can be called adulterous children.

Mental health is an important aspect of an individual's well-being, which is influenced by various factors, including the physical environment. Data from the Indonesian Ministry of Health shows an increasing prevalence of mental disorders, with depression and anxiety being the predominant disorders across different age groups. Architecture has a significant influence on psychological well-being, where good space design can reduce stress, increase social interaction, and create a sense of security. Natural lighting, green open spaces, and layouts that support social interaction can help reduce symptoms of anxiety and depression. From an Islamic perspective, mental health is also considered an integral part of well-being, with the concept of maslahah encouraging the creation of environments that support physical and mental well-being, including through space design that takes into account spiritual aspects. Based on recent data, mental disorders, especially depression and anxiety, are on the rise, with significant impacts on society, both in terms of individuals, families, and national productivity. This research aims to examine the implementation of architectural designs that support the healing of mental disorders as well as the relationship between architecture and spirituality according to Islamic views. This research is expected to provide insights in designing spaces that not only support the psychological healing process, but also create an environment that is aligned with spiritual values that can strengthen the mental well-being of individuals.

Consumer behavior is the study of how individuals, groups, and organizations select, purchase, use, and use goods, services, ideas, or experiences to satisfy their needs and wants. In Islamic economics, the goal of consumption is to maximize maslahah. Maslahah includes the integration of physical benefits and elements of blessing. In consumption, Islam positions it as part of economic activity that aims to collect rewards towards falah (happiness in the world and the hereafter). The motive for consumption in Islam is basically maslahah (public interest or general human good) for needs and obligations. In Islam, consumption cannot be separated from the role of faith. The role of faith is an important benchmark because faith provides a perspective that tends to influence human behavior and personality. Therefore, consumption is important because it fulfills the needs of human life. Without consumption, humans will not survive. What's more, consumption during the COVID-19 pandemic is in violation of the rules and other consumer rights.

Consumer behavior in accordance with the provisions of the Qur'an and As-Sunnah will certainly lead to goodness, blessing and maslahah. The needs of every human being are not just to eat and drink, but also in terms of appearance. So based on this to find out more about how consumer behavior towards the purchase of fashion products. This study aims to determine the consumer behavior towards the purchase of fashion products on students. Then the consumption behavior of purchasing fashion products for IAIN Palangka Raya students and UPR students is viewed from the perspective of Islamic economics. This research is a field research using a qualitative approach and analyzed holistically. The subjects in this study were students consisting of 10 IAIN Palangka Raya students and 10 UPR students. Data collection techniques by observation, interviews and documentation. The results showed that of the students of IAIN Palangka Raya and UPR, there were 5 people who were extravagant because they always followed their passions and sought pleasure while the other 15 were frugal because they knew the limits of consumption and had also been accustomed from a young age not to be extravagant in their consumption. use property. Of the two differences are influenced by personality factors as well as social factors. An overview of Islamic economics on consumption behavior is that it does not apply extravagantly and excessively and does not apply dzalim, because Islamic economics has the main goal of seeking maslahah to achieve success and prosperity in life in this world and the hereafter.