This article attempts to describe and explore the dynamics of thought and the diversity of tathbîq Islamic law. The results of the search conducted by the author conclude that the dynamics of Islamic legal thought occurs because of the limitations of human ability to grasp the intent of Allah and His messenger. The results of this study indicate that the dynamics of Islamic legal thought occur because of the limited ability of humans to grasp the intentions of Allah and His Messenger. Therefore, continuous discussions need to be carried out in order to approach the ultimate truth and gain His pleasure. However, in history there have often been debates that tend to be unhealthy. Often appears in the debate, feeling that one's self is the best, feels that one's opinion is superior, and feels that one's sect or group is the most important. The results of this study recommend that Muslims channel their differences of opinion through mujâdalah bi al-ahsan in order to get Allah's pleasure in a tolerant frame. The diversity of legal tathbiq is an implication of the diversity of the mainstream and the internal perspectives of Muslims themselves.

In Islam, marriage is a bond of promise that justifies each husband and wife. With the marriage, it causes the husband to have to provide for his wife in the form of a living, kiswah and a place to live. However, according to most scholars, the obligation to provide a living can sometimes be lost when a wife is nusyûz. However, the opinion of the majority of scholars is not in line with the opinion of Ibn Hazm which states that the husband is obliged to provide a living for his wife even though the wife is in a state of nusyûz. Ibn Hazm's opinion about the obligation to provide a living for the wife of Nusyûz is seen from the time the marriage contract was established, whether the husband invited him to live at home or not. Because as long as there is a husband and wife bond, during that time there is also the right to live without providing other conditions, and all of that is adjusted to the conditions and abilities of the husband.

Marriage as a legal act between husband and wife is not only meaningful to realize worship to Him, but at the same time creates a consequence of civil law between the two. However, because the purpose of marriage is so noble, that is to foster a happy, eternal, eternal family based on the One God Almighty, it is necessary to regulate the rights and obligations of each husband and wife. One of these obligations is a matter of providing a living. The obligation to provide a living according to the ulama is due to three things: the existence of a marital relationship, the existence of a kin relationship and the existence of a property relationship. In domestic life there is not always harmony in reality, humans cannot always follow the teachings recommended by the Qur'an. Al-Quran recommends that if there is a husband and wife dispute, then settle it properly by way of deliberation. However, even this settlement sometimes lacks justice for each party, so that sometimes wives do nusyuz actions.

This research was motivated by the implementation of the correction of the direction of the mosque's Qibla by the Regional Hisab Rukyat Agency of Banjar City to determine whether the Qibla direction of the mosque in Purwaharja District, Banjar City and to follow up on the fatwa decision of the Indonesian Ulema Council number 05 of 2010 regarding the Qibla direction. The Banjar City Regional Hisab Rukyat Agency corrected the Qibla direction of the mosque in Purwaharja District, Banjar City. The purpose of this study was to determine the implementation of the correction of the mosque's Qibla direction and the responses and legal basis of the DKM leaders in Purwaharja District to the results of the correction of the mosque's Qibla direction. From the results of the research and discussion of this thesis, it can be concluded that the City of Banjar, including Purwaharja District, is located at 07° 23' South Latitude and 108° 32' East Longitude, so the angle of the Qibla direction is 25° 4' from the West point to the North or 64 ° 56' from the point North to the West. After re-measurement/correction of the mosque's Qibla direction by the Banjar City Regional Hisab Rukyat Agency, it turned out that of the ten mosques in Purwaharja District the Qibla direction was not right, although there were two mosques whose Qibla direction was approaching 25° from the West point to the North. . But the heads of DKM in Purwaharja District gave a good response, meaning that they agreed to the implementation of the correction of the direction of the mosque's Qibla by the Hisab Rukyat Board of Banjar City and they followed up the results of the correction by rearranging the rows/rows in the implementation of prayer services.

Cash waqf can play a role in supporting the overall development process, both in the development of human resources, as well as in economic and social development. The development of cash waqf has a strategic economic value. Through cash waqf, waqf assets in the form of vacant land can be utilized by building buildings or business facilities. Cash waqf has a positive effect on the economic empowerment of the community, waqf funds can also help empower small businesses. In addition, cash waqf plays a very important role as one of the pillars of social development and the development of a prosperous society. The results of the cash waqf investment can be channeled to help the operational costs of educational institutions, health institutions and social institutions. This is where cash waqf plays a role as an alternative source of funding for programs to improve the welfare of the people.

Marriage is considered valid if it has fulfilled the terms and conditions of marriage. Among the pillars of marriage are the consent and kabul. Based on the law of origin, the ulama agreed that the consent came from the bride, while the Kabul came from the groom. However, in the matter of ittishal between the consent and the marriage contract, the scholars have different opinions. If there is no ittishal between the consent and the marriage ceremony, then the contract is still considered valid while it is still focused on the contract procession and not for a long time. The objectives of the research are, (1) knowing and analyzing the opinion of Shaykh Nizhamuddin Al-Balkhi about ittishal between consent and kabul in the marriage contract, (2) knowing the basis of the legal arguments used by Shaykh Nizhamuddin Al-Balkhi regarding ittishal between consent and kabul in the marriage contract, and (3) knowing the ijtihad method used in his istimbath al-hukminya. In this thesis research the writer uses qualitative research methods, namely research methods that produce descriptive data in the form of words or written utterances from people or observed behavior. This type of research is a research library. The results showed, 1) The law of ittishal between consent and the marriage of marriage according to Shaykh Nizhamuddin Al-Balkhi in the fatawa al-hindiyyah book that ittishal between ijab and kabul nikah is only fi majlisin wahidin. The ittishal of the marriage contract that is valid in Indonesia is regulated in the Islamic Law Compilation (KHI) in article 27: consent and kabul between the guardian and the prospective groom must be clear in sequence and not intermittent. 2) The legal basis used by Shaykh Nizhamuddin Al-Balkhi in the matter of ittishal between consent and kabul akad nikah, namely the hadith of the Prophet narrated by Abu Dawud. 3) The ijtihad method used by Shaykh Nizhamuddin Al-Balkhi is qiyas. Shaykh Nizhamuddin al-Balkhi confirmed that the marriage contract was one majlis but did not work with the marriage contract that was represented and in a different place with the condition that there must still be witnesses.

This study aims to determine the legal provisions of interfaith marriage, both according to Law Number 1 of 1974 concerning Marriage and according to the Islamic Law Compilation. The study used a content analysis method by comparing the legal provisions of interfaith marriage according to the two legal sources. The results showed that interfaith marriage according to Law Number 1 of 1974 concerning Marriage was actually prohibited, in accordance with Article 2 paragraph (1) and Article 8 letter (f) of Law No.1 of 1974. Interfaith marriage is also prohibited according to the Legal Compilation Islam according to articles 40 to 44 and article 61 that marriage is prohibited

This research is motivated by the low knowledge about the importance of involving children in choosing a partner for themselves and determining their readiness for marriage, both mental and material readiness. And to inform the public that marriage on the basis of coercion is included in domestic violence. The research method used is the field research method, in which this research focuses on the results of data collection from predetermined informants. While the data collection techniques used were interviews, observation and documentation. After conducting the research, the results obtained were parents who forcibly married their children to reduce their burden materially and responsibly. Because children who are already married they consider it no longer their responsibility

In the Shari'at Islam has taught its people to help each other in terms of virtue. The attitude of giving is a good deed, because helping can alleviate the economic pain of that person or another. With an attitude of giving or receiving someone's gift, a sense of unity and brotherhood will be created within the framework of religious harmony. This is manifested by the practice of a gift that helps someone who is in distress and gets the benefits of the item that has been donated. In this case the grant is ownership of the goods that have been granted (control of the goods) and can take advantage of the goods. The problem is whether or not it is permissible to withdraw an 'umra grant that has been given to someone, so that it will cause enmity and break the ties between them. Then how is the 'umra grant law' according to the Ulama, Imam Malik, and in the Civil Code Article 1666. It is used as a study by the author to carry out research and find out the purpose of the research. This study uses qualitative methods that produce descriptive data in the form of written or spoken words from people or observed behavior and this type of qualitative descriptive research uses a content analysis approach. The results of this research can be concluded as follows: general understanding of 'umra' that the return of 'umra after the person who is given dies is vanity. Therefore, with regard to the issue of 'umra, there will be permanent ownership for the person who is given' umra. Imam Malik is of the opinion that the 'umra grant is still valid, and the property returns to the owner of the property, but if the requirements are stated in the name of the offspring, then after the offspring is cut off the property will return to the owner of the property. The opinion of Imam Malik regarding the ability to do the'umra grant is based on the aspect of its benefits only and is qiyasyed like ariyah. And the most important thing in this case is the element of the benefits of the gift items and the first contract at the time of handing over the grant whether to mention for you and your children and grandchildren not What is needed is a witness so as not to cause fraud, to minimize any suspicions and disputes in the future. Based on Article 1666, in principle, a grant given by one person to another cannot be withdrawn or canceled, except in cases as regulated in Article 1688 of the Civil Law..

The compilation of Islamic Law (KHI) article 19 states that "marriage guardian in marriage is a pillar that must be met for the prospective bride who acts to marry her". The marriage guardian consists of two, namely the guardian of the nasab and the judge's guardian. Wali nasab is a marriage guardian based on blood relation or kinship with the bride of the father's side. While the judge's guardian is a marriage guardian appointed by the Minister of Religious Affairs or an official appointed by him, who is given the right and authority to act as a guardian. Regarding the guardian, if the guardian is not present or does not want to marry a girl under her guardianship, her marriage guardian right falls to the judge's guardian.