This study examines the practice of female circumcision (basunat) among Banjar communities in South Kalimantan-Indonesia, where customary law and Islamic belief intersect with global human rights discourse. The research addresses the legal tension between the international prohibition of Female Genital Mutilation (FGM) and local acceptance grounded in 'urf and maqāṣid al-sharī‘a. Using a normative legal approach supported by qualitative field data—interviews, local regulations, and fiqh analysis—the study reveals that basunat is a purely symbolic, non-cutting, and non-invasive ritual performed hygienically by trained midwives. Distinct from FGM, it functions as a rite of purification and moral responsibility, strengthening social cohesion and spiritual identity. The findings demonstrate a form of localized legal consciousness that reconciles cultural practice with Islamic legal reasoning. The study contributes to scholarship on legal pluralism, urging context-sensitive legal frameworks that differentiate symbolic basunat from FGM while safeguarding both human rights and cultural heritage in pluralistic societies.

Efforts to recover assets resulting from corruption remain hindered by legal loopholes and concealment strategies, especially when offenders register illicit assets under the names of third parties. This study explores how prosecutors perceive the legitimacy of such assets and their views on the necessity of reforming Indonesia’s asset forfeiture framework. Using a qualitative empirical design, the research is based on semi-structured interviews with four prosecutors who have handled corruption cases involving complex asset ownership. The findings reveal that prosecutors consistently view these assets as materially and morally illegitimate, even if formally registered under others' names. They also support introducing a non-conviction-based asset forfeiture (NCBAF) model to overcome the limitations of conviction-dependent mechanisms, especially in cases where suspects die or flee. Islamic legal principles, such as the ḥifẓ al-māl (preservation of wealth) and taʿzīr bi al-māl or discretionary penalties targeting unlawfully acquired assets, offer a moral and doctrinal basis for such reforms. These insights contribute to ongoing legal debates and support the development of a more effective and ethically grounded policy for asset recovery in corruption cases.

This study aims to analyze the influence of government regulation on the implementation of Islamic Social Reporting (ISR) in Islamic banking across five countries: Indonesia, Malaysia, Kuwait, the United Arab Emirates, and Bahrain. ISR is a form of sustainability reporting based on Sharia principles, covering six main dimensions: responsibility to fund providers, employees, society, the environment, products, and compliance with regulations. This study employs a qualitative approach using content analysis of annual and sustainability reports of Islamic banks from 2014 to 2023. The findings show that regulations such as POJK No. 51/2017 in Indonesia, the Islamic Financial Services Act (IFSA) 2013 and ESG Guidelines in Malaysia, sustainability policies from the Central Bank of Kuwait, the Securities and Commodities Authority (SCA) guidelines in the United Arab Emirates, and reporting standards from the Central Bank of Bahrain have contributed to improvements in ISR practices, both in terms of formal compliance and the substance of the content. However, most reporting remains administrative in nature and does not fully reflect the values of maqāṣid al-sharī’a. Therefore, this study recommends strengthening regulations that not only mandate reporting but also emphasize quality, depth, and the integration of Islamic values into sustainability practices in Islamic banking to achieve meaningful social and environmental.

This study examines the contested legal status of traditional sharecropping contracts among Islamic scholars and religious leaders in rural West Java, Indonesia. The primary objective is to analyze how Islamic law governs these contracts both normatively and in practice and how relevant regulations function within the local context. Employing an empirical legal approach, the research relies on direct observation and analysis of legal behavior in society. Findings indicate that the rising value of land and labor has turned traditional sharecropping arrangements into symbols of economic inequality. Ideologically, the legitimacy of such contracts is debated among village groups with varying socio-religious orientations. This contestation reflects an ongoing process of rural Islamization and highlights emerging pragmatism. The increasing accessibility of global information via the internet enables rural communities to reinterpret Islamic legal norms and agricultural practices, illustrating their adaptive responses to socioeconomic change and technological advancement.

Until the mid-19th century, the Dutch colonialism (the Western world) began to intervene in the indigenous legal systems of Indonesia. The current situation marks the beginning of a decline in the civilization of Muslims, particularly in Indonesia. This development raises concerns about the future of Indonesian society as a whole. This decline permeated various aspects of life, including the field of mu’āmala law, which began to adopt usury-based concepts. This research aims to reconstruct the Islamic legal policy on Ultra-Micro (UMi) Financing as practiced by the Indonesian government, which still contains elements of usury (ribā) in its implementation. This study employs a qualitative approach using empirical-socio-legal research methods involving an analysis of UMi Financing contracts, interviews with stakeholders, and direct observations in Surakarta. The analysis is grounded in the theory of maqāṣid al-sharī’a, including the principles of ribā as outlined in classical Islamic jurisprudence (turāth). The findings reveal a research gap that the current legal policy on Sharia ultra-micro financing implemented by the government had ribā, which is found in classical Islamic texts.

The position of fatwa institutions in cases of blasphemy by cult groups is often seen as representing only the majority Muslims and blaming minority Muslims, as in Indonesia, or seen as a tool to suppress anti-government groups, as in Malaysia. This study aims to explain the position of the Indonesian Ulema Council (MUI) and Jawatankuasa Fatwa in handling heresy, including the reasons behind the differences in the positions and roles of the two institutions. Researchers use qualitative methods with a comparative legal approach. This study found that MUI's heretical fatwas had no legal force, the central MUI has the authority to enact heretical fatwas within MUI institutions, but not absolutely to respond to national laws, and not play a role in the criminal justice system. Meanwhile, Jawatankuasa Fatwa Kebangsaan (JFK) has the force of law with certain conditions, however, the federal state Jawatankuasa Fatwa has the authority to determine heretical fatwas to respond and strengthen state regulations (blasphemy laws). This research can be used as a reference for law enforcement in handling blasphemy cases by considering the views of MUI and Jawatankuasa Fatwa, which are regulated adequately by laws and regulations.

The rights of women and children after divorce are often neglected. The article examines the reality of children's and women's rights in Pekalongan City, Central Java, Indonesia, focusing on the causes of non-fulfillment and the legal consequences. Data from 10 court decisions from the Pekalongan City Religious Court revealed a gap between post-court decision reality and the fulfillment of these rights. The research found that the non-fulfillment of children's and women's rights after divorce in Pekalongan is due to a lack of public knowledge about post-divorce execution procedures and related rights. The difficulty of spouses in ensuring the fulfillment of these rights is also reflected in the lack of application of Islamic legal knowledge on the obligation to provide maintenance by husbands. The legal consequences are devastating, emphasizing the need for improvements in the legal system, increased public knowledge, and the application of Islamic legal principles.

The ethical values of maqāṣid have been buried by the ḥarfiyyah-linguistic approach (ta’līlī-bayānī). The ethical paradigm of maqāṣid must be constructed to balance the ta’līlī-bayānī approach. This paper examines the philosophy of Ṭāhā ‘Abd al-Raḥmān in theorizing ethical maqāṣid. This paper focuses on two aspects. First, how does ‘Abd al-Raḥmān theorize the ethical maqāṣid? Second, how does ‘Abd al-Raḥmān conceptualize the relationship between Islamic law and ethics? This article is a literary research referring to some important books of ‘Abd al-Raḥmān. Using a moral philosophy approach, the writer concludes: first, ‘Abd al-Raḥmān’s ethical theorization of maqāṣid is a synthesis between ethics and uṣūl al-fiqh. This synthesis outlines the new pillars of maqāṣid. ‘Abd al-Raḥmān theoretically shifted legal reasoning from al-ta’līl al-sababī (attribute causality) to al-ta’līl al-ghā'i (maṣlaḥah causality). According to him, the only rationalization of Islamic law is maṣlaḥah, that is khuluq (ethics). Based on that premise, ‘Abd al-Raḥmān asserts that moderation is the accommodation of legal and ethical aspects of Islamic law. This paper recommends the importance of a moral philosophy approach to Islamic law. This approach is an effort to ground the maqāṣid in many legal cases loaded with morality.

The practice of Islamic inheritance law in Muslim communities in Indonesia experiences many obstacles. One of the reasons is that there is still a tradition of distribution of assets when parents are still alive and the prevailing kinship system. It was found in transferring property to the coastal santri community in Pekalongan City. This paper reveals the method of dividing the prospective inheritance of the coastal santri community and the mechanism for resolving disputes in the event of a dispute. This article uses a qualitative socio-legal studies approach and is descriptive and analytic. This article finds two things. First, the model for distributing the assets of the coastal santri community in Pekalongan City is carried out using grants orally and deliberation for consensus. Prospective inheritance is divided by the grant system equally, without distinguishing between men and women. The dispute resolution mechanism is carried out in negotiation and mediation.

Dengan adanya Layanan Lembaga Bantuan Hukum di Perguruan Tinggi adalah salah satu terobosan bagi dunia akademisi dalam membantu masyarakat untuk memperoleh perlindungan hukum dalam persoalan-persoalan yang dihadapi masyarakat. Dalam rangka untuk menjamin dan mewujudkan persamaan dihadapan hukum dan akses pada keadilan bagi setiap orang terutama masyarakat kurang mampu atau miskin sebagai kelompok masyarakat yang rentan bermasalah dengan hukum. Untuk mengimplementasikan Undang-Undang Nomor 16 Tahun 2011 tentang Bantuan Hukum, perguruan tinggi dalam lembaga layanan bantuan hukum yang dibentuk, merupakan salah satu bentuk tri darma perguruan tinggi. Penyelenggaraan bantuan hukum merupakan bentuk komitmen dan political will pemerintah dalam kerangka pemberian bantuan hukum melalui lembaga-lembaga yang resmi dalam melaksanakan penyelenggaraan bantuan hukum, yang ditujukan untuk memberikan perlindungan kepada warganya, salah satunya berkaitan dengan akses pada keadilan sebagai norma perlakuan yang sama di hadapan hukum sebagaimana dituangkan dalam Pasal 27 ayat (1) Undang-Undang Dasar Negara Republik Indonesia Tahun 1945.Penelitian dilakukan menggunakan pendekatan kualitatif dan kuantitatif. Pendekatan kualitatif dilakukan sebagai strategi untuk mengumpulkan dan memanfaatkan semua informasi yang terkait dengan akan dilaksanakannya Undang-Undang Nomor 16 tahun 2011 tentang Batuan Hukum di Indonesia.Penelitian ini memperoleh hasil masih perlu pengarahan dan/atau kerjasama antara perguruan tinggi (Universitas) yang tidak memiliki Lembaga Layanan Bantuan Hukum dengan intitusi lainya, dimana keberadaan Universitas tersebut masuk di wilayah kota medan, yang nota bene masih terdapat masyarakat miskin di kota medan yang memerlukan bantuan hokum yang sifatnya prodeo, khusus nya di Lembaga Layanan Bantuan Hukum Universitas selain LBH yang umum. Sedangkan Universitas yng telah memiliki Lembaga Layanan Bantuan Hukum, masih ada yang menagani perkara prodeo setengah hati, apakah terkait pendanaan dari yayasan kurang atau dari unsur lainnya.