The Islamic calendar unification effort has long been undertaken by MABIMS (Ministries of Religious Affairs of Brunei Darussalam, Indonesia, Malaysia, and Singapore) through new criteria approved in 2019: a minimum crescent height of 3° and a minimum elongation of 6.4°. Since 2021, Indonesia and Malaysia have both adopted these criteria in their respective Islamic calendars, although the implementation stages differ between the two countries. This is due to challenges, particularly related to weather conditions, crescent observation technology, and human resource capacity. This paper aims to explore regulatory policies related to the implementation of the new MABIMS criteria, including analyzing the dynamics of their implementation. Data were collected and analyzed qualitatively using a deductive-inductive thinking model and a phenomenological approach. This study found that Indonesia and Malaysia have shown a strong commitment to implementing the MABIMS criteria in their respective Hijri calendars. Still, the Indonesian Government establishes a policy for the beginning of the Hijri month with a moderation paradigm because it must involve mass organizations and local wisdom values. In contrast, the Malaysian Government establishes a policy centrally, uniformly and institutionally through the JAKIM authority. In addition, the Indonesian Government integrates the hisāb and rukyat methods in a decentralized manner so that sometimes there are differences in determining the beginning of the month of Ramadan, Shawwal and Dzulhijjah in the Community. While the Malaysian Government applies it centrally, uniformly and applies to all states. In addition, Indonesian Muslim citizens accept the Government's determination, although with differences in determining the date, while Malaysian Muslims accept the Government's determination simultaneously and uniformly across all states

Based on the latest data, the number of Muslim population in Indonesia is currently recorded at 245,973,915 people. They all need the availability of food and beverages that meet the provisions of sharia, namely halālan thayyibā food and beverages. For this reason, the Government, through Law Number 33 of 2014 concerning Halal Product Guarantee, requires every producer to produce food and beverages that are proven by having a halal certificate. One way to obtain the certificate is through the Halal Self Declare Program. This program is free and is intended only for Micro and Small Business Actors (MSEs). This study aims to discuss the halal certification program for micro and small entrepreneurs as well as the benefits of the program from the perspective of maslahah theory and legal certainty. The results of the study concluded that the Halal certification program can provide benefits to many parties, ranging from entrepreneurs, consumers, and also the Government. For business actors, the benefits obtained are greater than for business actors who do not have the certificate, especially in terms of increasing sales turnover. This is because consumers tend to choose products that are guaranteed halal rather than other products that are not or are not clear about their halalness. With the increase in turnover, the entrepreneur's income will automatically increase and will ultimately have a positive effect on the income of his employees

This study discusses the role of the Makassar City Religious Affairs Office (KUA) in preventing marital violations based on the principle of maṣlaḥah mursalah. The aim is to obtain a complete picture of the position of the Religious Affairs Office (KUA) as the front guard in resolving various problems and marital violations in the community. This study is qualitative using a descriptive phenomenological approach. Data were obtained from two types of sources, namely primary sources and secondary sources. Primary sources are carried out through interviews, observations, and documentation whereas secondary sources are in the form of certain documents, standard books, articles, or other materials related to the topic studied. Interviews were conducted with the Head of KUA, Penghulu, and office staff. This study involved five KUA in Makassar City with a case study approach that was analyzed in depth through the principle of maṣlaḥah mursalah. This study found that the KUA in Makassar City has played an active role in taking various strategic steps to realize flexible marriage law policies that are in line with the dynamics and needs of society. Other policies that have also been implemented include the formation of a special team, the implementation of routine studies on Islamic marriage law, and increasing cooperation with research institutions. This policy is implemented to make marriage law relevant and responsive to social change. All of this is evidence that in addition to being a public service institution, the KUA in Makassar has also played a role in maintaining legal flexibility so that it remains in line with the interests of the wider community.

This article discusses Sayyid Husain al-Ṭabāṭabā’i's thoughts on mut'ah marriage (contract marriage) in his book Tafsīr al-Mīzān. The aim is to gain a broader understanding that can be used as material in preparing better legislative regulations. This research is descriptive library research, using secondary data sources in the form of primary and secondary legal materials. The results of the study show that according to al-Ṭabāṭabā'i, mut'ah marriage is a legal marriage, as explained in Tafsīr al-Mīzān, where the word istamta'tum refers to the term mut'ah marriage. However, the MUI fatwa states that the mut'ah contract is not a valid marriage and is contrary to the laws and regulations in Indonesia. The MUI considers mut'ah marriage to be something that does not follow Sharia principles. Therefore, to prohibit the practice of mut'ah marriage in Indonesia, it is recommended that there be changes to Article 2 of Law Number 1 of 1974 concerning Marriage to read: "A valid marriage is the marriage carried out following religion and is registered in accordance to statutory regulations."

Using digital technology and social media is important in advancing sustainable tourism and expanding its appeal internationally. In this regard, the digitalization program for tourist villages needs to be encouraged because it has significant prospects in increasing the number of visitors while supporting the sustainability of tourism. This study aims to discuss the development of a sustainable tourist village model through a digital tourism approach carried out in the Provinces of West Java, the Special Region of Yogyakarta, and Lampung from an Islamic economic perspective. Data were obtained through observation and questionnaire methods from primary and secondary sources. The collected data were then processed and analyzed using triangulation and SWOT techniques. The study results show that the three provinces above have good internet access, making it possible to promote tourism potential through digital platforms. In terms of opportunities, adopting the digital tourism concept can open up great potential in increasing tourist engagement and market expansion. On the other hand, the lack of information and limited Human Resources must be addressed because they can hinder marketing potential and operational effectiveness. In addition, tight competition with other tourist areas must be anticipated because it can reduce investment interest and tourist visits. The sustainable tourism village model development through an environmentally friendly tourism approach has a strong foundation from a shari’ah perspective because it is supported by the Qur’an, Hadith, and the fatwa of the DSN MUI.

This research examines the response of the people of Sombaopu District, Gowa Regency, South Sulawesi in responding to difference views in determining the beginning of the Hijriyah (Islamic lunar calendar) months. This issue needs special attention because it holds the potential for internal conflict among Muslims. This research is classified as descriptive qualitative field research. The aim is to obtain an overview of social phenomena that exist among the Muslim community in Sombaopu District, Gowa Regency, South Sulawesi Province. This research focuses on the public's response to differences in determining the beginning of the Hijriyah months which is connected to the concept of religious moderation as an effort to prevent society from extreme understandings and practices that are not in accordance with religious guidelines and regulations. This research concludes that religious moderation can be a solution in preventing the emergence of social conflict while strengthening the sense of unity and integrity in society. The success of this effort can be achieved more quickly if the relevant parties, especially government institutions, religious organizations and community leaders are actively involved in this activity.

This article aims to analyze the fulfillment of maqâshid al-sharî'ah towards the implementation of sharia franchises at 212 Mart Bandar Lampung. The theory of maqâshid al-sharî'ah is a theory that becomes a benchmark in analyzing a new phenomenon in society which aims to make it relevant to the rules in Islam. The problems in this study include how the indicators are used by franchisors who claim to apply Sharia principles and how to implement franchises that apply Sharia principles when viewed from maqâshid al-sharî'ah. The purpose of the discussion in this study is to determine the fulfillment of maqâshid al-sharî'ah in the 212 Mart Bandar Lampung shari'ah franchise. The research method uses qualitative methods with an empirical juridical approach. The results of the study show that what is implemented by 212 Mart Bandar Lampung has fulfilled the elements of dlarûriyyât, hajiyyât, and tahsîniyyât although there are still things that need to be adjusted to the basic rules for determining ujroh following the DSN MUI Fatwa that applies in Indonesia.

The law of zhihar (equating wife to her mother) is closely related to Arabic culture, where the Qur'an was revealed. In Indonesia, zhihar law cannot be enforced because of social norms differences. This article examines the contextualization of zhihar in Indonesia. The aim is to examine the meaning of zhihar in the Qur’an which is then applied in the context of Indonesian culture. Specifically, the contextualization includes the use of language in the zhihar which is then linked to the existing cultural context. This research is purely a literature study using qualitative methods. The approach used is the sociology of language, or more specifically it can be called the anthropo-linguistic approach. The results of the study show that respect is deeply embedded in family life in Indonesia. This means that the husband may equate his wife with his mother-in-law; But not forbid himself against his wife, only to praise and respect her. From the perspective of the sociology of language, this compliment is a reflection of cultural values that have long lived in Indonesian society. The mufassirs (the commentators of al-Qur'an) stated that this action is not zhihar because the lafadz zhihar requires the intention to forbid husband and wife relations. Therefore, it is necessary to conduct an in-depth study dealing with the axiological value of the law of zhihar in the Qur'an which is linked to socio-cultural aspects.

Khutbah is one the stipulated condition that distinguish Jumucah prayer from other obligatory five ritual daily prayers. By the time Islam spread to what is now known as Nigeria, the Khutbah used to be rendered in Arabic without any attempt to translate it to any local language. However, with passage of time the population of Muslims continues to increase. As a result of that, there are agitations and counter-agitation on the need to either translate the khutbah into a local languages or to render it in a vernacular. The issue of legality comes in as a means of justifying either of the duo agitations. The objective of this research paper is to examine the legality or otherwise of translating the khutbah especially in a country like Nigeria where a section of the Muslims who observe their Jumu’ah prayer could not comprehend the language in which the khutbah is being delivered. The method adopted in the research is based on both participatory and non-participatory observations. The end-result of the research reveals that the khutbah can be legally translated considering a large population of the worshippers who could not comprehend the language of communication i.e. Arabic. By extention, the khutbah of religious festivals such as cIdul-Fitr and cIdul-Adha be translated too. Similarly ceremonial events where Khutbah is rendered in Arabic should also be translated. All these will afford the larger number of the congregation not only to be exposed to the stand and teachings of Islam on current issues but will also enable them to appreciate the teachings of Islam.

This study examines the concept of istita'ah (capability), and the problems faced by pilgrims in Indonesia with the departure regulation that implements a waiting list system. This research is purely a literature study using a normative juridical approach. Islamic law stipulates that one of the conditions that must be met by someone who will perform the pilgrimage is istita'ah (capable) which includes aspects of physical and spiritual health, financial ability, and safe situation. Unfortunately, even though these conditions have been met, it does not necessarily allow someone to go directly to Mecca to perform the pilgrimage. The reason is that there is a quota system set by the Saudi Arabian Government to balance the coming pilgrims with the capacity of the holy cities of Mecca and Medina. As a result of this quota system, prospective pilgrims in Indonesia have to queue waiting for departure, with a waiting time span of tens of years. This study finds out that the waiting list system, although aimed at ensuring the smooth and comfortable in performing pilgrimage, turned out to be an obstacle, because there is no guarantee that a person, in such a long waiting period, will remain healthy, even many. some of them had died before the time of departure arrived. Therefore, the government must find a solution to suppress the waiting list so that it does not continue to extend, by setting certain criteria for individuals who will register, for example the age limit and whether or not the person has performed hajj before.