This study addresses the subject of the objectives of Islamic law (maqasid al-Shari'ah) and their impact on addressing family issues. The objectives of Islamic law represent the spirit and ultimate goals of Islamic legislation, which aim to achieve the interests of human beings and ward off harm. Since the family is the primary pillar of Islamic society and the focus of Islamic law, examining its issues from a maqasid perspective reveals the profound connection it has with the preservation of religion, life, reason, offspring, and wealth. The study's main question is: To what extent do the objectives of Islamic law contribute to regulating family issues and protecting them from disintegration and deviation, thereby achieving social stability? To answer this question, the study adopted a descriptive and analytical approach, through an induction of Islamic texts and the statements of jurists, and analyzing them according to the maqasid perspective. The study began with a theoretical foundation for the concept of the objectives of Islamic law, its divisions, and methods of deriving them. It then presented the status of the family within the Islamic concept, highlighting how the objectives are employed in the legislation of marriage, lineage, and mutual rights, and their impact on achieving affection, mercy, and the sustainability of married life. The study was distinguished by its integration of the fundamental and applied dimensions, unlike previous studies that addressed the objectives in general or focused on specific aspects. It concluded that activating the objectives of Sharia in addressing family issues contributes to strengthening family education, supporting social cohesion, and guiding modern family policies in a manner consistent with the higher objectives of Islam.

The development of digital technology has brought significant changes to patterns of social interaction and character formation among young generations, including within the madrasah environment. Uncontrolled use of gadgets has the potential to lead to moral degradation, behavioral deviance, and violations of legal and Islamic norms. This community service program aims to provide preventive education based on Islamic criminal law to students of MTsS Darul Ulum Sasa, Ternate City, in order to foster wise and responsible use of gadgets.The implementation methods included interactive counseling sessions and participatory discussions. The materials covered the basic concept of jarimah in Islamic criminal law, the principle of protecting honor (hifz al-‘ird), the protection of intellect (hifz al-‘aql), and their relevance to social media ethics and potential digital offenses such as the dissemination of negative content. The results of the program indicate a significant improvement in students’ understanding of the moral and legal consequences of gadget misuse. Furthermore, there was increased awareness of the importance of upholding Islamic values as guidance in daily digital activities. This program recommends strengthening digital literacy based on Islamic values through collaboration among schools, parents, and higher education institutions to prevent potential legal violations in the digital era

This study investigates the impact of online gambling on the resilience of Muslim families, with a particular focus on the Riau region of Indonesia, through the lens of Islamic law. The rapid growth of online gambling, driven by the accessibility and anonymity provided by digital technologies, has become a pressing concern for many families. This research explores how online gambling undermines family stability, contributing to financial distress, psychological stress, and familial conflict. Utilizing a qualitative approach, the study collects data through semi structured interviews, focus group discussions (FGDs), and document analysis from families affected by gambling, religious leaders, and law enforcement officials. Findings indicate that online gambling not only leads to significant financial losses, often resulting in the sale of personal assets and accruing debt, but also fosters emotional neglect and psychological turmoil within families. Moreover, the lack of legal enforcement against digital gambling exacerbates the issue, as international gambling platforms evade local jurisdiction. From an Islamic perspective, the study emphasizes the prohibition of gambling (maisir) in Islam and the importance of preserving family integrity, wealth, and mental health. The research suggests that Islamic education systems, particularly madrasahs and pesantren, play a vital role in preventing gambling addiction by promoting digital literacy, ethical decision making, and family values. The findings align with the objectives of maqāṣid al sharī‘ah the preservation of family unity, wealth, and mental well-being highlighting the need for integrated solutions combining legal, educational, and community-based interventions. This study contributes to the broader discourse on sustainable development, particularly in relation to SDG 16 (Peace, Justice, and Strong Institutions) and SDG 3 (Good Health and Well-being), by providing a comprehensive framework for addressing the rising threat of online gambling in Muslim communities.

The development of contemporary Islamic business is characterized by the increasing use of standardized sale contracts as a response to demands for efficiency, legal certainty, and the growing complexity of modern economic transactions. Contract standardization is considered an effective mechanism to streamline business processes and reduce legal risks, particularly within Islamic financial institutions and digital-based business platforms. However, the widespread application of standard contracts has raised a fundamental concern regarding the diminishing space for deliberation (musyawarah) between contracting parties, which potentially undermines ethical values and justice in Islamic commercial law. This study focuses on contemporary Islamic business contract practices by examining the position of standardized contracts and their implications for the principle of musyawarah as a core ethical and legal value in Islam. Employing a qualitative normative-empirical approach, the research analyzes Islamic jurisprudence on mu‘āmalah and Islamic business ethics, supported by document analysis of standardized contracts and selected business practices. The findings indicate that while standardized contracts enhance efficiency and legal certainty, their implementation often leads to bargaining power asymmetry and restricts meaningful participation in contract formation. This condition weakens the ethical dimension of contracts and risks distancing Islamic business practices from the principles of justice and deliberation. The study emphasizes the necessity of repositioning musyawarah within Islamic business contracts and advocates for the development of more participatory standardized contract models aligned with the normative objectives of Islamic law for both business actors and regulators.

The increasing prevalence of debt-based sales has become an inseparable feature of modern economic development, including within contemporary Islamic trade. Transactions that were traditionally conducted on a cash basis have gradually shifted toward deferred payment and installment systems, which are now widely normalized through various contractual arrangements. This shift poses conceptual challenges within fiqh al-mu‘āmalah, particularly regarding the position of the cash principle, which classical jurisprudence regards as a normative foundation for ensuring contractual clarity, certainty of ownership, and transactional justice. This article aims to examine debt-based sales practices in modern Islamic trade and to assess the relevance of the cash principle in preserving the substantive values of Islamic commercial law. This study employs a qualitative normative research method using the approaches of fiqh al-mu‘āmalah and Islamic economics. Data were collected through library research and documentation of transactional practices, classical fiqh texts, fatwas, regulatory frameworks, and contemporary Islamic economic literature. The data were analyzed using normative and comparative techniques to evaluate the conformity of non-cash sales practices with Sharia principles. The findings reveal that debt-based sales have become the dominant pattern in modern Islamic trade, leading to a gradual shift from real exchange transactions toward long-term financial obligations. While the cash principle remains formally acknowledged, its substantive role has been significantly reduced in practice. This study argues that the cash principle remains highly relevant as a normative and ethical benchmark for assessing transactional justice. The implications of this research highlight the need to reinforce the substantive framework of fiqh al-mu‘āmalah so that contemporary Islamic trade practices remain aligned with the objectives of justice and public welfare in Islamic economics.

This article argues that the da’wa movements initiated by Islamic mass organizations such as Muhammadiyah and Nahdlatul Ulama (NU) through the concept of Islamic locality constitute one of the key factors contributing to the failure of the caliphate idea in Indonesia. This locality is characterized by the synthesis of Islamic theology, law, and practice with the sociocultural, political, and historical realities of the Archipelago. Employing a historical–sociological method and document analysis, this article traces how these da’wa movements have embedded a distinctly Indonesian notion of Islamic locality. The findings reveal that through the establishment of socio-educational institutions (schools, hospitals, pesantren), cultural adaptation, and participation in the nation-building project, these Islamic da’wa movements have addressed the social and spiritual needs of Indonesian Muslims within the framework of the nation state. Therefore, the failure of the caliphate idea is not due to a lack of religiosity of Indonesian Muslims, but rather because localized Islamic understanding has rendered the caliphate not only irrelevant but also theologically incongruent with the perspectives of the majority of Indonesian Muslims.

The research aimed to present children's rights in Islamic law and international conventions, with reference to the stages in which children's rights are declared and protected as comprehensive protection from cradle to adulthood. To achieve the research's objectives and goals, the descriptive-analytical approach and the comparative approach were adopted, given their suitability to the research topic and its context. Several Arab and foreign sources and references were consulted in preparing this research. A number of different conclusions were reached, the most prominent of which are: Islam, with its principles in the field of human rights and childcare, preceded positive legislation and international agreements, which emerged hundreds of years later, confirming in some of their foundations and principles what Islam affirmed long ago. The Universal Declaration of the Rights of the Child is a global achievement by the United Nations in the field of human rights in general, and children's rights in particular. However, this achievement does not mean it is the first of its kind in human history, as some jurists claim. Islam, as the study demonstrates, preceded this declaration and other international human rights conventions by many centuries. The researcher also presented a number of recommendations, the most important of which are: the necessity of continuing research and studies and holding seminars and conferences on the subject of children's rights, as it is an open forum for suggestions and efforts, and strengthening the status of children as persons with full rights in society, which instills in the souls of young people self-confidence and a sense that they are a respected entity whose rights are protected.

The purpose of this study is to analyze Mohammed Ghaly's thoughts from a theological and legal perspective on disability and its implications for social inclusion. This research uses a qualitative approach based on literature studies with in-depth analysis of primary Islamic sources such as the Qur'an, hadith, and tafsir, kalam, and fiqh literature from various periods. Ghaly seeks to reveal the normative attitude of this religion towards persons with disabilities and its implications for social inclusion. The analysis utilizes contemporary disability studies to examine Ghaly's concepts in Islamic theology and law regarding the inherent nature and fundamental rights of persons with disabilities. However, he also emphasizes the need for new interpretations and contextualizations of this textual heritage based on the values of justice, inclusion, and empowerment. The findings of this study show that there is a stigma associated with disability due to the conflict between Islamic idealism and social reality. Nevertheless, the main principles and laws of Islam provide strong normative guidance for the dignity of persons with disabilities.

Human Rights are inherent and fundamental rights attached to every human being and must be respected, protected, and fulfilled. In the perspective of Islamic law, human rights are rooted in divine values, justice, humanity, and public welfare, aiming to safeguard human dignity in a comprehensive manner. This study aims to examine the essence of human rights from the perspective of Islamic law and its relevance within Indonesian society, analyze the mechanisms for the implementation and protection of Islamic human rights, and evaluate the impact of their implementation on social, legal, and constitutional life in Indonesia. This research employs a qualitative method with a library research approach and adopts a normative-philosophical framework by examiningprimary Islamic legal sources such as the Qur’an and Hadith, statutory regulations related to human rights, as well as relevant scholarly literature. The findings reveal that the concept of human rights in Islam is compatible with universal human rights principles and the Pancasila-based rule of law, particularly in upholding justice, equality, and respect for human dignity. The mechanisms for protecting Islamic human rights in Indonesia are implemented through the integration of Islamic values into the national legal system, the role of state institutions, religious courts, and civil society organizations. Furthermore, the implementation of Islamic human rights has contributed positively to strengthening social justice, protecting vulnerable groups, promoting religious tolerance, and improving public welfare. Therefore, the principles of justice in Islamic law play a strategic role in reinforcing human rights protection within Indonesia’s pluralistic society.

This study aims to analyze the phenomenon of kawin sumbong in Desa Baru Lempur, Gunung Raya District, Kerinci Regency, focusing on its implementation, existence, and its review from the perspective of Islamic law. Although considered a violation of customary norms, this tradition is not intended to prevent marriage but to enforce moral responsibility and maintain social harmony. This research employs Spradley’s ethnographic approach using qualitative methods through participant observation, in-depth interviews, and documentation. Data were analyzed using the Miles and Huberman model, including data collection, reduction, display, and conclusion drawing until saturation was achieved. The findings reveal that kawin sumbong requires a customary fine in the form of one goat and the ulu nasi ritual as a symbolic act of atonement. After fulfilling the customary requirements, the marriage proceeds and the couple is socially accepted. Despite modernization, this tradition continues to exist. From an Islamic legal perspective, the practice does not invalidate the marriage because it does not contradict syariah provisions regarding permissible kinship. The customary fine functions as a moral symbol to preserve peace, prevent family conflict, and strengthen kinship ties.

This study analyzes the legal implications of polygamy, which are considered criminal acts, for those who practice polygamy without the permission of the legal wife or a court ruling, based on Law No. 1 of 2023 (the New Criminal Code), and a critical review based on the Maqashid Syariah analysis. In 2026, the implementation of the New Criminal Code affirms the legal position of polygamous marriages carried out in violation of existing procedures and without the permission of the legal wife, as determined by a Religious Court Decree. The research method used is a juridical-normative legal research method with a statutory and conceptual analysis approach. The results of the study indicate that Articles 402 and 403 of the New Criminal Code prohibit polygamy without the permission of the legal wife and Marriage without a court ruling is categorized as a criminal offense with a maximum penalty of six years' imprisonment or a Category IV fine. From a sociological and juridical perspective, this legal provision constitutes a complaint offense aimed at protecting the rights of the first wife. From the perspective of Maqashid Syariah (Islamic Law), the application of this criminal sanction is seen as aligned with the principle of public welfare (mashlahah), particularly in safeguarding offspring (hifzhun nasl) to ensure the legal status of children, and safeguarding property (hifzhul maal) related to inheritance rights and maintenance. Criminal sanctions serve as a legal instrument to prevent harm neglect and ensure that the principle of justice, an absolute requirement for polygamy in Islam, is fulfilled both administratively and substantively in a marriage.

Productive waqf represents a strategic Islamic economic instrument rooted in the principles of justice, equity, and social solidarity. However, its contemporary implementation often remains limited to symbolic and consumptive uses. This article explores the potential of productive waqf to contribute to the Sustainable Development Goals (SDGs) by employing an interdisciplinary approach that bridges Islamic legal thought (fiqh) and development studies. Utilizing the framework of maqashid al-shariah (the objectives of Islamic law), the study identifies conceptual parallels between Islamic social finance and global development priorities. The analysis reveals that productive waqf can serve as an ethical and transformative alternative to both global capitalism and religious extremism by promoting inclusive economic empowerment and equitable asset redistribution. The article concludes by advocating for the reinterpretation of Islamic legal discourse and the institutional reform of waqf governance to align with the goals of sustainable and just development

This article examines the role and significance of marriage (nikah) and the walima ceremony in Islamic law and social life from a scholarly perspective. Marriage in Islam is analyzed as a sacred covenant that serves to establish the family, preserve lineage, and strengthen the moral foundations of society, based on verses from the Qur’an and authentic hadiths. The author emphasizes that marriage is not dependent on wealth or outward extravagance, but rather on the principles of blessing (barakah), responsibility, mutual respect, and lawful conduct.The article also reveals the true purpose of the walima ceremony, which is to publicly announce the marriage, strengthen kinship and brotherhood, and bring joy to the poor and those in need. The simple, modest, and waste-free wedding practices of the Prophet Muhammad (peace be upon him) are presented as an exemplary model for contemporary Muslim society. Furthermore, the article critically addresses the tendency toward extravagance in modern wedding practices and promotes an approach to marriage and walima that is consistent with Sharia, socially just, and morally grounded.

Abstract The final years of British imperial rule in Northern Nigeria witnessed efforts to source appropriate models of legal modernization from the Muslim world. The models afloat in constitutional discourse, those of Libya, Sudan, Pakistan, and Egypt, were held up by respective proponents as ideal for resolving the long-fraught question of the relationship between Islam and public law in a modern state. Yet, the evocations of these foreign models were idealized imaginaries; by framing these models as settled facts, the Northern Nigerian evocations flattened the constitutional experience of these states and obscured unfolding struggles over the nature of legal modernity. Against the backdrop of contestations between juristic and political elites, colonial officials, and other actors, this Article chronicles the outsourcing of Northern Nigeria’s legal modernization to foreign imaginaries. Even as the Northern Nigerian legal borrowing debates were conducted in the language of (competing visions of) decolonization and modernization, that discourse limited the realm of possibilities to an uncritical and, in the end, imaginary copying from postcolonial jurisdictions. The ultimate consequence was the trumping of juristic power by political authority, and the foreclosure of emancipatory possibilities for the future of law.

Purpose This study aims to explore riba fundamentals from the main Islamic law source, i.e. al-Qur’an, and from the Islamic legal texts (furūʿ al-fiqh) of the five Imam madhhabs, i.e. Ḥanafī, Mālikī, Shāfiʿī, Ḥanbalī and Jaʿfarī. Design/methodology/approach Grounded by Islamicate digital humanities (IDH), this work introduces Sharīʿah analytics, which primarily uses machine learning tools and big data analytics techniques. The machine learning tools used are phyton-based machine learning toolkits, i.e. Orange Data Mining developed by Demšar et al. (2013), and Phyton cloud-based service, i.e. Google Colaboratory (Colab). Data analytics techniques used in this work is text mining. Dataset of al-Qur’ān is from Tanzil Project by Zarrabi-Zadeh et al. (2025), while dataset of furūʿ al-fiqh is from Lange et al. (2021). Findings This study identifies al-Baqarah 275 as the most cited Qur’anic verse across the five madhhabs in their riba discussions. Although Shāfiʿī texts (e.g. Al-Mawārdī’s Ḥawī al-Kabīr) exhibit the highest frequency of riba mentions (472 times), the Ḥanafī school dominates in average riba frequency (175.27 mentions per kitab), while Ḥanbalī scholars show the lowest (42.09). Ribā al-fāḍl and ribā al-nasīʿah are the most discussed types, which we identified in 18 and 10 kitab, respectively. Notably, Al-Sarakhsī’s Mabsūṭ (Ḥanafī) and Ibn Qudamah’s Al-Mughnī (Ḥanbalī) extensively discuss ribā al-fāḍl in currency and agricultural transactions, while Shāfiʿī works emphasise prohibitions on ambiguous sales. Our statistical tests revealed no significant differences in riba mentions across madhhabs, nor in Qur’anic citation patterns. Research limitations/implications The fiqh dataset used in this study is limited to 55 kitab from five madhhabs from Lange et al. (2021), which limits generalisability of the findings due to non-probabilistic sample size. Furthermore, the semi-supervised text mining approach constrained by a 10-word context generated textual data may overlook understated contextual arguments. Practical implications Future research may replicate our Sharīʿah analytics approach to investigate other timely issues, e.g. fundamentals of zakat and waqf, or fundamental of currency for investigating cryptocurrency issues from the Sharīʿah perspective, among others. Originality/value This study offers a novel approach to the study of Sharīʿah within timely issues in Islamic economics debates. This Sharīʿah analytics primarily uses machine learning tools and text analytics to quantitatively examines riba theological foundations, its discussion across the 5 madhhabs, and the similarity of Qur’ānic citations in these juristic discourses.

The rapid growth of digital commerce has encouraged the emergence of personal shopper services (jastip) as a form of online transaction involving third-party intermediaries. This phenomenon raises questions regarding the validity of contracts and transaction mechanisms from the perspective of Islamic jurisprudence (fiqh muamalah). This article aims to analyze the practice of online jastip by examining the types of contracts applied and their conformity with fiqh muamalah principles. The study employs a qualitative approach through library research, analyzing classical and contemporary fiqh literature, journal articles, and relevant fatwas concerning digital transactions. The findings reveal that the jastip practice predominantly applies the wakalah bil ujrah contract, in which consumers authorize service providers to purchase goods on their behalf in exchange for a service fee. This practice is considered permissible under Islamic law provided that the essential elements of the contract such as clarity of parties, object, consent, and remuneration are fulfilled. However, the study also finds that lack of transparency and unclear contractual terms may lead to gharar, affecting the validity of the transaction. Therefore, it is concluded that the permissibility of online jastip depends not on its digital form, but on the fulfillment of fiqh muamalah principles in its contractual mechanism.

The role of expert witnesses is a key element in the evidentiary system of criminal cases, both in positive criminal law and in Islamic criminal law; however, comparative studies that specifically analyze their position and evidentiary weight in these two legal systems remain limited. This study aims to analyze and compare the status and evidentiary strength of expert testimony in positive law and Islamic law, and to explain the extent to which expert testimony influences judicial conviction in deciding criminal cases. This research employs library research with a normative and comparative approach through an examination of statutory regulations, the Al-Qur’an, Hadis, legal literature, and relevant scholarly journals. The findings show that in positive law, expert testimony is recognized as a valid means of proof as regulated in Article 184 of the Criminal Procedure Code (KUHAP), but it is not absolutely binding because judges retain discretion to assess it based on their conviction and the adopted evidentiary system. Meanwhile, in Islamic law, expert testimony is positioned as part of qarinah or bayyinah that serves to assist judges in uncovering material truth, even though it does not stand alone as a primary means of proof. The study concludes that, despite conceptual and terminological differences, both legal systems place expert witnesses as supporting instruments of proof for realizing just decisions. The implications of this research provide theoretical and practical foundations for legal academics and practitioners in optimizing the role of expert witnesses in criminal proceedings in a more proportional and accountable manner.

The practice of trade promotion using prize-draw schemes is a widely employed marketing strategy in modern retail, including at Indomaret, yet this mechanism raises legal concerns when examined from the perspective of Islamic law, particularly in relation to elements of gharar, maysir, and transactional justice. This study aims to analyze the prize-draw-based trade promotion system implemented by Indomaret in Air Jamban Village, Mandau Subdistrict, Bengkalis Regency, Riau Province, and to assess its compliance with the principles of Islamic law. The research employs field research with a descriptive qualitative approach. Data were collected through observation, interviews, and documentation involving store management and consumers, and were then analyzed descriptively and analytically. The findings show that the prize-draw promotion at Indomaret in Air Jamban Village requires a minimum purchase of IDR 50,000 with certain product exclusions, while the drawing process is conducted unilaterally by Indomaret without direct consumer involvement. From the perspective of Islamic law, this practice is considered impermissible because it contains elements of uncertainty (gharar), potential deception (tadlis), and speculation that approximates gambling (maysir), while also encouraging consumptive behavior and wastefulness among consumers. The study concludes that trade promotion using a prize-draw system that is neither transparent nor fair is incompatible with the principles of Islamic commercial transactions (muamalah). The implications of this research are expected to serve as a reference for business practitioners in designing sharia-compliant promotion schemes and for Muslim consumers to adopt a more prudent and critical stance toward prize-based promotional activities.

Procreation is part of the divine plan, and this is spelt out clearly in the Quran. Although most Muslim couples look forward to having children, not all are blessed with children. Though the invocation of Allah (s.w.t) may be their first response, there are other means by which Muslims in different parts of the world have responded to this problem. While some resort to adoption, others resort to polygamy, and some resort to the use of Assisted Reproductive Technology (ART). This work analyses the ART methods, especially Artificial Insemination and Surrogacy, by explaining the methods, procedures, regulatory framework, and success rates. It also examines ART validity under Islamic law and conditions precedent, if any, that families must satisfy before they can engage in any of the methods of assisted conception. The primary sources of Shari’a law, which are Qur’an and Sunnah, and the secondary sources, which are Ijma and Qiyas, were adopted while discussing the Islamic view on Artificial Insemination and Surrogacy. Works of scholars in this area were also analyzed and juxtaposed in line with Islamic injunctions and textbooks, journal articles, and other relevant literature were utilized in this paper. This paper finds that Artificial Insemination, along with a few assisted reproductive techniques, are permissible as remedies to infertility as long as they are not predicated on frivolous medical reasons and are devoid of any introduction of a third-party donor. Regarding Surrogacy, the paper finds it illegal and not permissible under Islamic Law. This paper recommends that Muslim families who have difficulties conceiving can resort to fostering children or adopting children. It also recommends that where the husband happens to be the victim of infertility, and the legal method of Artificial Insemination and In Vitro Fertilization is impossible because of his infertility, the wife should be allowed to choose to stay with him and accept her fate, or seek divorce based on his defect.

Electoral crimes such as vote-buying and vote manipulation are serious offenses that undermine the democratic process and harm the fairness of elections. In positive law systems, perpetrators of these crimes face criminal penalties such as fines, imprisonment, or disqualification. Meanwhile, in Islamic law, such actions are viewed as forms of betrayal (khiyanah) or bribery (risywah), which may be subject to ta'zir punishments according to the judge's discretion. This study aims to compare the sanctions imposed by positive law and Islamic law on electoral crimes, as well as the moral and spiritual consequences faced by the perpetrators. The method used is a literature review of various sources of positive law and Islamic texts. The findings reveal that both positive law and Islamic law emphasize the importance of safeguarding the integrity of elections, with strict worldly penalties and warnings of severe consequences in the afterlife. Islamic criminal sanctions for perpetrators of election crimes be in the form of ta’zir, which is given at the discretion of the judge or ruler, such as fines or imprisonment. This research contributes to the understanding of election crimes from the perspective of Islamic criminal law, because ta'zir is a flexible criminal act and offers conflict resolution.