The discourse on polygamy has sparked controversy after Salafi clerics have intensively campaigned and practised polygamy. Meanwhile, the issue of polygamy is opposed by feminist activists because it is considered haram. For this reason, this article describes the contested responses of scholars regarding polygamy and its impact on Muslim family life in Babat, Lamongan, East Java, Indonesia. Using empirical research and a case study approach, the authors find that the concept of polygamy most compatible with Islamic family law in Indonesia is the concept of polygamy proposed by most fiqh scholars. They argue that polygamy is allowed under strict conditions, especially justice. The opinions of these scholars became the basis for the perpetrators to practice polygamy because his first wife was barren, requests from his first wife and interest in other women. The author finds that most polygamists impact disharmony in fostering family life, evidenced by the first wife and second wife always fighting. In addition, the author also finds a harmonious polygamous family. The husband's role as the head of the family who is firm and supported by wives who accept each other is the key to harmony in the family life of polygamists.

This article discusses the inheritance distribution before death which is the preference of many people in Babat, East Java. They thought this distribution could prevent dispute among the heirs after the death of the predecessor. However, the dispute is unavoidable. This distribution is also problematic from the perspective of the four madhhabs. This is a qualitative and library research using the case study approach. This study shows that the inheritance distribution before death in the Babat area generally uses hibah method; only some apply the wasiat method. Although the inheritance distribution before death is problematic from the perspective of the four madhhabs in some cases, this is the choice of the Babat community because they consider this method to be more effective in preventing disputes. The inheritance distribution before death also plays an important role in minimizing family disputes in the area, especially if hibah and wasiat are practiced according to Islamic law and issues related to hibah are completely resolved to avoid disputes and struggles for rights in the future.  يناقش هذا البحث عملية تقسيم الميراث قبل الوفاة التي صارت اختيار كثيرٍ من الناس في منطقة بابات. إنهم يعتبرون هذا التقسيم أحسن طريقة لدفع النزاعات في الأسرة بعد وفاة المورّث. لكن في الواقع، لا تسلم هذه الطريقة من النزاعات. ومن تلك النزاعات ما أدى إلى طرد زوج المورثة من المنزل. وبالإضافة إلى ذلك، فإن تقسيم الميراث قبل الوفاة في منطقة بابات يتضمن مشكلات فقهية من وجهة نظر المذاهب الأربعة، لا سيما عند ممارسة عقد الهبة أو الوصية. هذا البحث هو البحث النوعي الميداني والمكتبي باستخدام منهج دراسة الحالة. توصل هذا البحث إلى أن تقسيم الميراث قبل الوفاة في منطقة بابات تم على طريقة الهبة في الغالب، وقد يتم التقسيم أيضا على طريقة الوصية، لكنه نادر. وإن كان تقسيم الميراث قبل الوفاة يتضمن مشكلات من وجهة نظر المذاهب الأربعة في بعض الحالات، إلا أنه صار اختيار المجتمع في بابات؛ لأنهم يعتبرون أن هذا التقسيم أكثر فعالية في منع النزاع. ويلعب تقسيم الميراث قبل الوفاة أيضًا دورًا مهمًا في تقليل النزاعات الأسرية في منطقة بابات، خاصة إذا كانت الهبات والوصايا تمت على وفق ما قُرّر في الشريعة الإسلامية وتم حل القضايا المتعلقة بالموهوب مثل تسجيل شهادات الأراضي وغيره لتجنب النزاعات والتناضل من أجل الحقوق في المستقبل.

The alternative of character building of students can be done through school culture in accordance with the Grand Design of character education because the character as a character is built based on applicable values. Therefore, character education through the school culture that students have based on values ​​essentially shapes the child into a better character and in a positive direction. For this reason, the writer analyses the Implementation of Character-Based Education and School Culture at SDIT Permata Bunda 1 Bandar Lampung. This research is a descriptive study using a qualitative approach. Descriptive research tries to explain the current solution based on the data, then presents the data and interprets it. Data collection techniques in this study were interviews, observation, and documentation. For the sample, the principals and teachers of SDIT Permata Bunda 1 Bandar Lampung. The Qur'anic generation are youths who hold fast to the Qur'an, make the Qur'an as a guide for their lives, read, memorise and understand its contents, and practice it in all aspects of life in the world. Children's character education is a process of forming a child's character or personality and is used as a provision from childhood to adulthood. Therefore, character education is an important thing that must be given to children because these fundamental values ​​are needed in the future. Achievement is a standardised test to measure a student's knowledge and proficiency in one or more knowledge in a subject.

Domestic violence is often justified as being legitimized in fiqh. It culminates in a discussion about nusyūz when a husband can beat his wife in response to her resistance. Al-Buthi is a scholar who discusses nusyūz and domestic violence with great vigor. In the context of defending the compatibility of Islamic law in the contemporary era, he argues that nusyūz and domestic violence are not the same. This paper explains Al-Buthi's thoughts on the distinction between nusyūz and domestic violence. Data were gathered by investigating the works of Al-Buthi and other scholars' works related to his thought on the discussed topic and then analyzed qualitatively. This study argues that Al-Buthi emphasizes that nusyūz in Islam is different from domestic violence. In the case of nusyūz, even though the husband is allowed to beat his wife, it is not permissible to beat her seriously. If there are defects caused, then the husband must be responsible. By just refining the meaning of beating, Al-Buthi provides an understanding that the nusyūz rules in Islamic law are still relevant to the current context, particularly to women's rights. Apart from his argument on the stance on women's rights, his thoughts tend to the side of Islamic legal conservatism.[Kekerasan dalam rumah tangga seringkali dijustifikasi sebagai praktek yang dilegitimasi dalam fikih. Puncaknya dalam diskusi tentang nusyūz, ketika seorang suami dapat memukul istrinya sebagai respon atas pembangkangannya. Al-Buthi adalah seorang ulama yang cukup intens membahas nusyūz dan kekerasan dalam rumah tangga. Dalam konteks mempertahankan kompatibilitas hukum Islam di era kontemporer, ia berpendapat bahwa nusyūz dan KDRT tidaklah sama. Tulisan ini menjelaskan pemikiran Al-Buthi tentang distingsi antara nusyūz dan kekerasan dalam rumah tangga. Data dikumpulkan dengan menelaah karya-karya Al-Buthi dan artikel jurnal yang terkait dengan pemikirannya dan kemudian dianalisis secara kualitatif. Penelitian ini menemukan bahwa Al-Buthi hanya menegaskan nusyūz dalam Islam berbeda dengan kekerasan dalam rumah tangga. Dalam kasus nusyūz, meskipun suami diperbolehkan memukul istrinya, tidak boleh memukulnya dengan serius. Jika ada cacat yang ditimbulkan, maka suamilah yang harus bertanggung jawab. Dengan hanya memperhalus makna dan konsekuensi memukul, Al-Buthi berargumentasi bahwa aturan nusyūz dalam hukum Islam masih relevan dengan konteks saat ini, khususnya menyangkut hak-hak perempuan. Terlepas dari argumennya membela hak perempuan, pemikirannya cukup lebih lebih menonjolkan konservatisme hukum Islam.]

This research aims to find out the relevance of Jamal Al-Banna's Islamic Legal Thought with Religious Moderation in Indonesia. This research is a doctrinal Islamic legal research using historical approach method (content analysis). The primary data source of this research is Jamal al-Banna's own work, namely Nahwa Fiqh Jadîd and the book Religious Moderation written by the Balitbang Team of the Indonesian Ministry of Religion. This research is also supported by secondary sources in the form of works related to the topic of study. The result of this research is that the Relevance of Jamal Al-Banna's Islamic Legal Thought with Religious Moderation in Indonesia. textually there are 2 (two), namely: justice and tolerance. As for substantially there are also 2 (two), namely: the value of the principle of "convenience" is the same as tawassuṭ and compassion is the same as the principle of equality (musawah/egalitarian).