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include income level, health level, education, lifestyle and so on. This research aims to analyze the influence of income and occupational health and safety (K3) on the welfare of workers at Sintete Port from a maqasid sharia perspective, both partially and simultaneously. This research method uses a quantitative approach with the type of field research. The data used is primary data obtained from distributing questionnaires to 28 pioneer ship workers at Sintete Port and the profile of Sintete Port. The primary data obtained was then tested using multiple linear regression. The results of this research show that partially income and occupational health and safety (K3) have a positive effect on the welfare of workers at Sintete Port from a maqasid sharia perspective. Income with a coefficient value of 0.891 and a calculated t value > t table (5.591 > 1.708). Meanwhile, occupational health and safety (K3) has a coefficient value of 0.400 and a calculated t value > t table (4.950 > 1.708). Simultaneously, income and occupational health and safety (K3) have a positive effect on the welfare of workers at Sintete Port from a maqasid sharia perspective with a calculated F value > F table (28.132 > 3.37).

This paper presents a comprehensive review and proposes prospective research directions for the establishment of a patient-centered hospital in Malaysia that aligns with the principles of maqasid syariah. The integration of maqasid syariah, which encompasses the higher objectives and goals of Islamic law, with patient-centered care aims to create a healthcare environment that prioritizes the well-being and needs of patients while adhering to Islamic ethical principles. The review encompasses an analysis of the key principles of maqasid syariah, including the preservation of life, human dignity, justice, and holistic well-being. These research directions encompass various aspects, including healthcare facility design, communication strategies, equitable access to care, ethical considerations, and the integration of spirituality in healthcare. The outcomes of this research are expected to contribute to the advancement of healthcare practices in Malaysia by integrating Islamic values and patient-centered care principles in developing a framework that can be done in future. The proposed patient-centered hospital will not only provide high-quality care but also ensure the preservation of life, uphold human dignity, promote justice, and address the holistic wellbeing of patients. [ABSTRACT FROM AUTHOR]

Corporate Social Responsibility (CSR) is an essential component of the shariah corporation framework. In the current corporate model, CSR is still an option rather than a company objective. The need for CSR is still being debated among companies, with some believing that it is in the long-term self-interest of a business to be socially responsible, while others view CSR as weakening a business's primary purpose. Islamic law requires Muslims to not only be governed by the al-Quran and as-Sunnah but also to be subject to the objective of Syariah, namely Maqasid Syariah. The research aims to provide analysis and recommendations to improve the practice of CSR according to the concept of Maqasid Syariah. This qualitative research used doctrinal legal method with employing secondary data. The outcome of this research is significant as a basis for law reform to develop a Shariah Compliant Corporation. It is crucial to incorporate CSR into the Shariah-compliant business model to ensure that businesses are responsible not only for maximizing profits but also for contributing positively to society. The incorporation of CSR into the Syariah-compliant business model is crucial in achieving the objectives of Syariah, namely, the promotion of human welfare, justice, and sustainability

Copyright of El-Jizya: Jurnal Ekonomi Islam is the property of UIN Saizu Purwokerto and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The problem of sexual violence is in the spotlight of various groups because it has a multidimensional impact. Various efforts have been made to guarantee and protect the rights of victims. One of these efforts is the presence of Law Number 12 of 2022 concerning the Crime of Sexual Violence. This study aims to analyze the substance of the law and its compatibility with Sharia principles. This type of research is qualitative with a juridical-philosophical approach with the Jasser Auda’s perspective on Maqāṣid Sharia. The content analysis (content-analysis) is used to examine the content of the law in depth and its suitability with the theory. This study concludes that the concept of sexual violence contained in Law 12 of 2022 is in accordance with Maqāṣid Sharia, mainly in six respects, namely ḥifẓ al-dīn (the preservation of religion), ḥifẓ al-nafs (the preservation of the soul), ḥifẓ al’aql (the preservation of mind), ḥifẓ al-nasl (the preservation of offspring), ḥifẓ al-māl (the preservation of property), and ḥifẓ al-‘irḍ (the preservation of honor). This is based on the basic principles of Maqāsid Sharia which emphasizes morality, openness, development, humanity, and human rights.

It is unfortunate that there is a bad stigma by some Muslims who view the mainstreaming of religious moderation in Indonesia as liberalization and secularization of religion in state life. This study intends to identify the values of maqasid shariah in the indicators of religious moderation formulated by the Ministry of Religion of the Republic of Indonesia. This literature research uses a normative-philosophical approach. The analytical theory used is the concept of the maqasid shariah approach developed by Jasser Auda. The results show that there are dimensions of maqasid shariah values in the four indicators of religious moderation in Indonesia. First, the dimension of the value of hifz waton (maintaining the benefit of the state) in the attitude indicator of national commitment. Hifz waton can be a paradigm in an effort to maintain the benefit of state life. Second, the value dimension of hifz 'ird (maintaining the benefit of honor and human dignity) in anti-radicalism indicators. The manifestation of hifz 'ird is in line with various efforts that uphold human values, including the safety of the human soul (hifz nafs). Third, the dimension of the value of the hifz ummah in the indicator of tolerance and accommodative to local culture. The manifestation of the hifz ummah through a tolerance and accommodative attitude towards the diversity of local Indonesian culture will be able to show the universal teachings of Islam, namely rahmatan lil alamin. The theoretical implication of this research is that the indicators of religious moderation in Indonesia are parallel to the universal benefit values that are the orientation of Islamic law (maqasid shariah). The limitation of this research is that it has not studied the form of transformation of religious moderation values in the positivity of Islamic law in Indonesia.

The minimum age for marriage in fiqh has been a debated issue. This minimum limit is typically interpreted with reference to Aisha's marriage to the Prophet. Husein Muhammad argued, contrary to popular belief that Aisha's age at the time of her marriage was eighteen, not nine. This paper explains the characteristics of Husein's views on the minimum age for marriage in Islam. The data was collected from reviews of Husein's and other researchers' works in which they discussed Husein's ideas. This paper argues that, according to Husein, it is demonstrably untrue to postulate that Aisha was nine years old when she married. Husein concluded that Aisha was at least eighteen when she wed the Prophet. This interpretation arises as a result of his comparison between Aisha's age and Asma's. Besides that, Husein also considers the maqāṣid syarīah principle, according to which the age of eighteen is the minimum age that is physically and psychologically ideal and more compatible with the soul preservation of women and their future offspring. [Abstrak: Batas usia minimum perkawinan dalam fikih tidak ditetapkan secara pasti. Interpretasi batas minimum ini biasanya merujuk pada riwayat perkawinan Sitti Aisyah dengan Nabi. Berbeda dengan pendapat umumnya, Husein Muhammad berargumen bahwa usia Sitti Aisyah pada saat menikah adalah delapan belas tahun, bukan sembilan tahun. Beranjak dari ini, paper ini menjelaskan bagaimana karakteristik pemikiran Husein tentang batas usia minimum perkawinan dalam Islam. Data dikumpulkan dari telaah literatur yang ditulis langsung oleh Husein dan peneliti lain yang membahas pemikirannya. Paper ini berargumen bahwa menurut Husein, tidak benar jika dikatakan bahwa usia Sitti Aisyah ketika menikah dengan Nabi Muhammad Saw adalah sembilan tahun. Melainkan Husein berkesimpulan bahwa Sitti Aisyah setidaknya berusia delapan belas tahun saat menikah dengan Nabi. Interpretasi ini muncul karena dalam pemikirannya ia berkaca pada data sejarah perbandingan Usia Sitti Aisyah dan Usia Asma. Selain itu, Husein dalam pemikirannya tidak terlepas dari pendekatan maqāṣid syarīah, di mana usia delapan belas tahun ia tafsirkan sebagai usia minimal yang paling ideal secara fisik dan psikis dan paling sesuai dengan pemeliharaan jiwa perempuan dan keturunannya kelak.]

Copyright of Al-Manahij: Jurnal Kajian Hukum Islam is the property of UIN Saizu Purwokerto and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Dalam budaya kita, memberi sudah menjadi bagian dari kebiasaan. Sayangnya Wakaf dalam pandangan masyarakat kita cenderung masih terfokus berupa tanah dan bangunan. Padahal makna wakaf bisa dimaknai lebih luas lagi, dapat dikelola menjadi lebih produktif misalnya. Dalam penelitian ini menggunakan metode library research. Dari penelitian ini menghasilkan bahwa wakaf produktif dalam perspektif maqasid syariah, meliputi ijtihād maslahi, harus dilandaskan kepada tujuan-tujuan pokok agama. Kedua, ijtihad maslahi harus berlandaskan kepada pengetahuan tentang maslahah al-shar’iyyah (maslahat agama) Ketiga, ijtihad maslahi selayaknya harus mengaplikasikan serta mempertimbangkan kemaslahatan umum dalam memahami teks baik al-Qur’an maupun Hadis. Keempat, ijtihad maslahi harus juga mempertimbangkan sudut pandang keuntungan atau laba.

Abstract This research aims to identify and analyze the policy problems of the Central Government and Regional Governments in the aspect of family resilience during the pandemic and to identify and analyze the policy preferences of the Central Government and Regional Governments in the aspect of family resilience during the pandemic in the perspective of Maqasid Syariah. This research is a normative legal research with descriptive-qualitative analysis. The results are various regulations issued by the central and regional governments in handling the Covid-19 pandemic do not explicitly have coherence on family resilience; and the central government's policy preferences are focused on limiting activities, implementing health protocols and implementing vaccinations, meanwhile local government policy preferences tend to limit activities and do not include education aspects in various policies. If that is viewed from the perspective of Maqasid Syariah, can be concluded in three ways, namely: a) the benefit is not explicitly holistic; b) family resilience is not an explicit priority; and c) inconsistency in the principle of benefit. Abstrak Penelitian ini bertujuan untuk mengetahui dan menganalisis problem kebijakan Pemerintah Pusat dan Pemerintah Daerah dalam aspek ketahanan keluarga di masa pandemi dan untuk mengetahui serta menganalisis preferensi kebijakan Pemerintah Pusat dan Pemerintah Daerah dalam aspek ketahanan keluarga di masa pandemi dalam perspektif Maqasid Syariah. Penelitian ini merupakan penelitian hukum normatif dengan analisis deskriptif-kualitatif. Hasil penelitian yang didapat adalah berbagai peraturan yang dikeluarkan pemerintah pusat dan daerah dalam penanganan pandemi Covid-19 secara eksplisit belum memiliki koherensi terhadap ketahanan keluarga. Adapun preferensi kebijakan pemerintah pusat terarah kepada pembatasan aktivitas, penerapan protokol kesehatan dan pelaksanaan vaksinasi. Sementara itu, preferensi kebijakan pemerintah daerah cenderung pada pembatasan aktivitas dan tidak memasukkan aspek pendidikan di dalam berbagai kebijakannya. Hal tersebut jika ditinjau dari perspektif Maqasid Syariah, dapat disimpulkan ke dalam tiga hal, yaitu: a) kemaslahatan yang secara eksplisit tidak holistik; b) ketahanan keluarga bukan prioritas yang eksplisit; dan c) inkonsistensi dalam prinsip kemaslahatan.

This research aimed to observe how the model of halal certification of BPJPH DIY from maqasid syariah with the political-economic approach. This study is field research with the political-economic approach and consisted of four informants with data collection techniques through interview and documentation tracing. The data analysis included data condensation, data presentation, and conclusion. Based on the results of the research in the field, it was found that the model of halal certification by BPJPH DIY in the implementation of halal certification had a task to accept the registration and issue the halal certification. Meanwhile, the implementation of halal standardization still used the reference of SJH LPPOM MUI. The cost for halal certification for the category of SMEs will be the responsibility of the state. In addition, there were two posts of payment account: BPJPH and LPH (LPPOM). As seen from a political-economy approach, the existence of BPJPH has brought the interest of ideology, power, and economy. The business actors consider that BPJPH halal certification is in two-way form, both in the administrative process and certification cost. In the perspective of maqasid sharia, to secure the value of human life, society, and the environment is fulfilled; meanwhile, to secure human him/herself has not been fulfilled yet.

Malaysia is far advanced in introducing the Muslim friendly hotel segment as an Islamic tourism product. Malaysian hoteliers refer to three standards when offering Muslim friendly hotel services, which are namely the MS 2610: 2015 Muslim Friendly Hospitality Services Requirements, Crescent Rating Standard and Salam Standard. Moreover, CrescentRating Standard and Salam Standard have become standards for assessing Muslim friendly hotels at the international level. This study evaluated these standards in terms of their adherence to the Maqasid Syariah principle. Criteria for fulfilling these standards were presented and analyzed according to the five kulliyyat found in the Maqasid Syariah, such as protection of religion, life, intelect, lineage and wealth. Findings show that these standards strongly emphasize criteria related to safeguarding religion, such as performing prayers and fasting; safeguarding lives, such as consuming halal food; safeguarding the mind, such as abstaining from consuming alcohol beverages as well as safeguarding familial lineage, such as separating individuals according to their gender in swimming pools and spas. However, safeguarding lives, from the self-security aspect, and safeguarding property were not part of the criteria that determines the standards even though both these criteria are the fundamental needs of hotel guests. The failure to include these criteria has made these standards lose their holistic nature as well as become incapable of becoming evaluating standards that are completely detached from contemporary conventional standards.

Undoubtedly, Imam al-Ghazali is the founder of the Maqasid Sharia knowledge framework. This is marked by the work of Imam al-Ghazali in the 5th century entitled "al-Mustasfa min ‘Ilm al-Usul" and "al-Mankhul min Ta’liqat al-Usul". Therefore, this study aims to determine the theory of Maqasid Sharia according to Imam Al Ghazali and its application in the Compilation of Islamic Law (KHI) in Indonesia. This study is based on a library research which is sourced directly from al-Ghazali’s books; al-Mustasfa and al-Mankhul, as well as the Compilation of Islamic Law manuscript, particularly in marriage chapter. The results of this study indicate that the Maqasid Sharia concept has been applied in several cases in the marriage chapter, such as cases in marriage registration law of taklik talak and pregnancy marriage. The categories of Maqasid Sharia used in the enforcement of these laws are Maqsad ad-Daruriyyah namely Hifz ad- Din (protecting religion), Hifz an-Nafs (protecting soul), Hifz al-Aql (Protecting intellect), Hifz an-Nasl (protecting lineage) and Hifz al-Mal (protecting property) [ABSTRACT FROM AUTHOR]

Abstract Many people consider that Islamic family law in Indonesia must immediately be renewed. But discussing Islamic family law reform is not an easy matter. The refusal of various parties to the CLD-KHI, as one of the efforts to reform Islamic family law, can be used as a lesson on how Islamic family law reform efforts must be carried out. The renewal of Islamic family law must be carried out with approaches and methodologies that originate from the tradition of Islamic thought itself, and not based on the perspective of thoughts from outside Islam. Maqasih Syariah can be an adequate alternative as a conceptual-methodological basis for Islamic family law reform. In addition being considered able to relate to the concepts and values of modernity, such as equality, gender justice and so on, the Maqasih Syariah approach also has methodological tools for dialogue with Islamic scientific methodologies and traditions such as ushul fiqh, so it is probable that the legal products produced with this approach will become contextual Islamic family law products that are acceptable to all groups of people. Abstrak Banyak kalangan menilai bahwa hukum keluarga Islam di Indonesia harus segera diperbarui.Namun pembaruan hukum keluarga Islam tersebut bukanlah hal mudah.Penolakan berbagai pihak terhadap CLD-KHI, sebagai salah satu upaya pembaruan hukum keluarga Islam, dapat dijadikan pelajaran bagaiaman upaya pembaruan hukum keluarga Islam harus dilakukan.Pembaruan hukum keluarga Islam harus dilakukan dengan pendekatan dan metodologi yang berasal dari tradisi pemikiran Islam sendiri, bukan berdasarkan prespektif pemikiran dari luar Islam.Maqasih Syariah dapat menjadi alternatif yang memadai sebagai dasar konseptual-metodologis pembaruan hukum keluarga Islam.disamping dinilai mampu berhubungan dengan konsep dan nilai-nilai modernitas, seperti persamaan, keadilan gender dan sebagainya, pendekatan Maqasih Syariahjuga mempunyai perangkat metodologis untuk berdialog dengan metodologi dan tradisi keilmuan Islam seperti ushul fiqh, sehingga besar kemungkinan produk hukum yang dihasilkan dengan pendekatan ini menjadi produk hukum keluarga Islam yang kontekstual dan dapat diterima semua kalangan.

This writing studies Syatibi’s thought on the appropriation of both the Qur’an and Hadith of the makkiyah period as “the root” (usul) and those of the madaniyyah as “the branch” (furu’). Such thought implies the function of the makkiyah texts as “the principle”, and the madaniyah ones as “the implementation”. This paper then questions the extent to which such thought by Syatibi is relevant with the renewal of Islamic law in contemporary Muslim societies. It uses literary study as its research method, and does its data analysis qualitatively. This research finds out that, Syatibi views the makkiyah texts as an ushul that constitutes a subsistence of maqasid syariah (purposes of the law), while the madaniyah texts as a furu’, one that forms the implementation of that maqasid syairah. Using his theory of istiqrai makwani, Syatibi views the makkiyah texts as a deductive justification which consists of legal norms between human beings. The teachings of morality and ethics contained in the makkiyah justification are fixed, while those of the madaniyah justification are dynamic and contingent. The consequence is that any form of obligation and prohibition in Islamic law which are derived from the madaniyah justification is dynamic and are changing according to its spatial and historical contexts: hence the compatibility of the texts with the principle of maqasid syariah.

Undoubtedly, Imam al-Ghazali is the founder of the Maqasid Sharia knowledge framework. This is marked by the work of Imam al-Ghazali in the 5th century entitled "al-Mustasfa min ‘Ilm al-Usul" and "al-Mankhul min Ta’liqat al-Usul". Therefore, this study aims to determine the theory of Maqasid Sharia according to Imam Al Ghazali and its application in the Compilation of Islamic Law (KHI) in Indonesia. This study is based on a library research which is sourced directly from al-Ghazali’s books; al-Mustasfa and al-Mankhul, as well as the Compilation of Islamic Law manuscript, particularly in marriage chapter. The results of this study indicate that the Maqasid Sharia concept has been applied in several cases in the marriage chapter, such as cases in marriage registration law of taklik talak and pregnancy marriage. The categories of Maqasid Sharia used in the enforcement of these laws are Maqsad ad-Daruriyyah namely Hifz ad- Din (protecting religion), Hifz an-Nafs (protecting soul), Hifz al-Aql (Protecting intellect), Hifz an-Nasl (protecting lineage) and Hifz al-Mal (protecting property) Abstrak Tidak boleh dinafikan bahawa Imam al-Ghazali merupakan pelopor yang melakar kerangka ilmu Maqasid Syariah. Hal ini dibuktikan dengan wujudnya karya Imam al-Ghazali pada abad ke-5 yang berjudul “al-Mustasfa min ‘Ilm al-Usul” dan “al-Mankhul min Ta’liqat al-Usul”. Tujuan kajian ini adalah untuk mengetahui bagaimana teori Maqasid Syariah menurut Imam al-Ghazali dan bagaimana aplikasinya dalam Penyusunan Undang-Undang Islam di Indonesia. Kajian ini merupakan kajian kepustakaan (library research) yang bersumber langsung daripada kitab al-Mustasfa dan al-Mankhul karya Imam al-Ghazali serta naskah Kompilasi Hukum Islam (KHI) dalam bab perkahwinan. Hasil kajian ini menunjukkan bahawa konsep Maqasid Syariah telah diterapkan pada beberapa perkara pada bab perkahwinan, seperti dalam perkara hukum berkaitan pendaftaran perkahwinan dan hukum taklik talak. Adapun jenis Maqasid Syariah yang digunakan dalam penentuan hukum-hukum tersebut ialah Maqsad ad-Daruriyyah dengan menjaga harta (hifz al-mal), menjaga nyawa (hifz an-nafsi), dan menjaga keturunan (hifz an-nasl).

Islamic and conventional banks have real operational differences, so it would be better to measure the performance of these two kinds of banks with different tools. One alternative performance measure is Maqasid Syariah. The research has been conducted to prove whether the Corporate Governance, Sharia Supervisory Boards (SSB), and Corporate Ethics have contributed to the achievement of Maqasid Syariah. The research sample is commercial Islamic banks in Indonesia with an observation period from 2009-2017. The data processing uses Equation Model Structure. The result studies are Maqasid Syariah have not yet become a matter of concern for Islamic banks in Indonesia. This fact is proven by the lack of any role for the corporate governance and SSB in ensuring that Maqasid Shariah are met. Corporate Governance have a positive influence on profitability. Islamic banking makes a positive contribution to Corporate Ethics, and has a positive effect on profitability and Maqasid Syariah.

Malaysia is far advanced in introducing the Muslim friendly hotel segment as an Islamic tourism product. Malaysian hoteliers refer to three standards when offering Muslim friendly hotel services, which are namely the MS 2610: 2015 Muslim Friendly Hospitality Services Requirements, Crescent Rating Standard and Salam Standard. Moreover, CrescentRating Standard and Salam Standard have become standards for assessing Muslim friendly hotels at the international level. This study evaluated these standards in terms of their adherence to the Maqasid Syariah principle. Criteria for fulfilling these standards were presented and analyzed according to the five kulliyyat found in the Maqasid Syariah, such as protection of religion, life, intelect, lineage and wealth. Findings show that these standards strongly emphasize criteria related to safeguarding religion, such as performing prayers and fasting; safeguarding lives, such as consuming halal food; safeguarding the mind, such as abstaining from consuming alcohol beverages as well as safeguarding familial lineage, such as separating individuals according to their gender in swimming pools and spas. However, safeguarding lives, from the self-security aspect, and safeguarding property were not part of the criteria that determines the standards even though both these criteria are the fundamental needs of hotel guests. The failure to include these criteria has made these standards lose their holistic nature as well as become incapable of becoming evaluating standards that are completely detached from contemporary conventional standards. [ABSTRACT FROM AUTHOR]

Corruption is a major issue and become a barrier against advancement of a country including its inhabitants because it is very detrimental to the economy and finances of the State. This paper tried to do the understanding the Hadith are contextually corruption by using descriptive method-analytical. Findings from this research yielded some important things to talk about corruption, namely: first, the forms of corruption among other ghulul (embezzlement), treasonous, risywah, sariqah and gifts. Second, all the scholars of hadith scholars including agreed five forms of corruption are part of their religious offense finally perpetrators punished corruption according to weight and ringannya corruption. Third, the Hadith-Hadith corruption kontektual, understood that corruption does not occur only at the time of the Prophet, but continues to present an extraordinary influence against the injustice in life, aspects of the implementation of the bureaucracy and others. Fourth, aspects of Islamic trends in corruption were forbidden to keep treasures (hifzh al-Mal), both in the aspect of dharuriyah, tahsiniyah and hajiyah her. [Korupsi merupakan masalah besar dan menjadi penghalang terhadap kemajuan suatu negara termasuk penduduknya karena sangat merugikan perekonomian dan keuangan negara. Tulisan ini mencoba melakukan pemahaman hadis korupsi secara kontekstual dengan menggunakan metode deskriptif-analitis. Hasil temuan dari penelitian ini menghasilkan beberapa hal penting yang berbicara tentang korupsi, yaitu: Pertama, bentuk-bentuk korupsi antara lain ghulul (penggelapan), khianat, risywah, sariqah dan hadiah. Kedua, semua para ulama termasuk ulama hadis sepakat lima bentuk korupsi tersebut merupakan bagian dari perbuatan pelanggaran agama yang akhirnya pelaku korupsi mendapatkan hukuman sesuai berat dan ringannya korupsi. Ketiga, hadis-hadis korupsi dipahami secara kontektual, bahwa kasus korupsi tidak hanya terjadi pada masa Nabi, namun terus terjadi sampai masa sekarang yang pengaruhnya sangat luar biasa terhadap aspek ketidakadilan dalam kehidupan, pelaksanaan birokrasi dan lain-lain. Keempat, dari aspek maqashid syariah korupsi dilarang untuk memelihara harta (hifzh al-Māl) baik dalam aspek dharuriyah, hajiyah dan tahsiniyah.]

Copyright of Millah: Jurnal Studi Agama is the property of Millah: Jurnal Studi Agama and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Islamic and conventional banks have real operational differences, so it would be better to measure the performance of these two kinds of banks with different tools. One alternative performance measure is Maqasid Syariah. The research has been conducted to prove whether the Corporate Governance, Sharia Supervisory Boards (SSB), and Corporate Ethics have contributed to the achievement of Maqasid Syariah. The research sample is commercial Islamic banks in Indonesia with an observation period from 2009-2017. The data processing uses Equation Model Structure. The result studies are Maqasid Syariah have not yet become a matter of concern for Islamic banks in Indonesia. This fact is proven by the lack of any role for the corporate governance and SSB in ensuring that Maqasid Shariah are met. Corporate Governance have a positive influence on profitability. Islamic banking makes a positive contribution to Corporate Ethics, and has a positive effect on profitability and Maqasid Syariah. [ABSTRACT FROM AUTHOR]

The use of qārinah as a method of evidence in Islam cannot be denied. In the era of science and technology, one of the popular forms of qārinah in courts is forensic evidence. This evidence is derived from the use of scientific methods and techniques by experts. In this regard, the question often arises in the syariah courts as to whether the forensic evidence adduced in courts as evidence adheres to the fiqh and maqāsid syariah aspects. Therefore, this article aims to identify the position of forensic evidence from the fiqh point of view as well as to analyze the position of admissibility of forensic evidence in the syariah court from the perspective ofmaqasid syariah. To achieve the objectives, this article employs a qualitative research method. Data collection is done by two methods, namely library research and document analysis. This article has finds that forensic evidence is a form of circumstantial evidence or known as qārinah in Islam. Islam accepts qārinah as a form of proof in Islamic jurisprudence recognized by syarak. In addition, this article also finds that forensic evidence can indeed be admitted as a form of evidence in syariah courts from the perspective of fiqh and maqāsid syariah. Therefore, forensic evidence should be admitted by syariah courts as a form of proof in the modern times because its position is recognized in Islam and it can assist in the administration of justice. [ABSTRACT FROM AUTHOR]

Generally speaking, an illegitimate child refers to a child which has been born outside wedlock regardless of whether the illegitimate birth is caused by adultery or rape, and neither that the said birth is the result of a syubhah consummation. The rise of illegitimate birth in Malaysia has significantly proved that our community is facing a very serious issue of moral demolition. This is obviously against the Islamic principle of upholding the dignity of lineage. This article intends to analyze the principles and application of Syariah rules pertaining to illegitimacy. This article further analyzes the previous literature on the enforcement of Syariah Criminal Law in preventing illegitimate birth. It then identifies problems pertaining to the issue of illegitimate birth and suggests some practical solutions. For the purpose of data collection, this purely legal doctrinal research applied a qualitative method based on library research. Critical analysis has been applied in analyzing data from a previous thesis, articles, journals, news and other general references regarding illegitimacy issues and the enforcement of Syariah Criminal Law. It is suggested that a further critical and comprehensive research to be conducted as a contribution to the academic corpus and for the enhancement of maqasid syariah in Syariah Criminal Law. [ABSTRACT FROM AUTHOR]

Abstrak: Implementasi Maqashid Syariah dalam Corporate Social Responsibility di PT. Bank Muamalat Indonesia. Penelitian ini bertujuan memahami implementasi konsep maqashid syariah atas Corporate Social Responsibility PT Bank Muamalat Indonesia. Melalui Focus Group Discussion (FGD) dalam proses pengumpulan data, hasil penelitian menunjukkan bahwa konsep menjaga agama terletak pada kepatuhan terhadap syariah, yaitu kewajiban menggunakan jilbab bagi wanita. Konsep menjaga jiwa dipahami sebagai kewajiban mengeluarkan zakat 2,5% dari total penghasilan perbulan. Konsep menjaga akal dijalankan dengan mendirikan lembaga pendidikan bagi karyawan. Konsep menjaga keturunan diwujudkan dalam peningkatan kesejahteraan karyawan melalui Ittifaq muamalat yang mengatur semua jenis kebutuhan karyawan. Akhirnya, konsep menjaga harta menekankan pada kesejahteraan stakeholder dan nasabah. Abstract: Implementation of Maqashid Sharia in Corporate Social Responsibility in PT. Bank Muamalat Indonesia. This study aims to understand the implementation of the concept of maqashid sharia in the Corporate Social Responsibility of PT Bank Muamalat Indonesia. This study employed Focus Group Discussion (FGD) in the data collection process. The results is that the concept of religion keeping lies in adherence to sharia, namely the obligation to wear veil for women. Soul keeping comprises the obligation of zakat issued at 2.5% out of income. Sense keeping is reflected by establishing educational institutions. Descendants keeping is conducted by improving the welfare of employees through Ittifaq Muamalat. Finally, asset keeping is established by placing the emphasis on the welfare of treasure stakeholders and customers.

This article seeks to provide an interpretation of the concept of maqasid sharia then perform a constructive synthesis of various financial reporting purposes. Developing objective of financial statement, including sharia entity’s financial statement, is generally based on the decision usefulness approach that is oriented for economic decision making. Through entity’s financial statement objectives which include primary (dharuriyyat), secondary (tahsiniyyat), and tertiary (hajiyyat) objectives, it is found that (sources and uses) of asset as well as its administration prove to be essential in achieving maqashid sharia. This article proposes the formulation of primary, secondary, and tertier financial statement objectives.

This article examines the problems that occur in the development process of Islamic economic and finance, both in theory and practice, especially in the Islamic banking practice in various parts of the world. To cope with the problems, the maqāṣid al-syarī’ah approach can be employed to understand the verses of the Qur’an and the sunnah, to reconsolidate the conflicting arguments, and to decide the legal standing to a case of which legal sanding is not mentioned in the Qur’an and the sunnah. The purpose is to make Islamic economic and finance relevant to the change of time and to reduce the turbulence taking place in the practice of Islamic economy and finance themselves. Kata Kunci : Maqāṣid Syariah, Ekonomi Islam, Pengembangan.