The differences of laws in marriage registration have generated argumentative conflicts among the ulama. Some of them agree and the others disagree. Ulama who agree say that proscribing secretly marriage (nikah siri) is in accordance to Islamic law. Even though the regulation about marriage registration has been written in The Indonesian Act No. 1 of 1974 on Marriage and in the Compilation of Islamic Law in Indonesian, the practice of secret marriage is still existed among Indonesian Muslim society. They base their practices on what some of local ShafiiyahUlema say all the time that this kind of marriage is in accordance to shari’ah. It is common to say that Shafi’ischool of law is the largest shari’ahschool of law in Indonesia. In the sociology of Islamic law, most of the scholars in Indonesia who adhere to the Shafi'i school and also most of the Indonesian Muslim community adhere to the same school, may have a significant influence on the constraints of reform of Islamic law related to the registration of marriages in particular and other matters about marriage in general contained in the Law No. 1 of 1974 and the Compilation of Islamic Law in Indonesia.

Nikah Subarang Ayie, pernikahan yang dilakukan melalui jasa-jasa pernikahan yang bukan diatur oleh negara, atau bukan melalui prosederal yang yang sudah ditetapkan oleh undang-undang dan peraturan-peraturan yang berlaku, sehingga pernikahan ini tidak memiliki dokumen-dokumen resmi, seperti yang diatur oleh negara. Pernikahan Subarang Ayie masih terjadi diakibatkan oleh praktik-praktik yang dilakukan oleh aktor-aktor yang saling membutuhkan dan memerlukan, sehingga sulit untuk dihapuskan. Pernikahan di bawah tangan masih menjadi pilihan rasional dan normatif, terutama kalangan yang bermasalah dalam pernikahan. Oleh sebab itu, pernikahan Subarang Ayie masih bertahan.

Indonesia is one of the countries that has the intensity of frequent natural disasters. Almost all areas experienced these natural disasters. According to the records of the National Disaster Management Agency (BNPB) in 2017 alone, there were 884 natural disasters in Indonesia. Floods and landslides are the most common natural disasters compared to other disasters. One of the areas that are prone to disasters is Nagari Canduang Koto Laweh on the slopes of Mount Merapi, West Sumatra, the community is not yet aware of disasters, so assistance is needed for this community. Assistance is carried out with a mosque approach where the mosque is used as a centre for mitigation propaganda and KSB activities. The results of this assistance have given birth to a disaster preparedness village, where the community is starting to be disaster-savvy, disaster-responsive and resilient.

Corruption as an extraordinary crime is treated extraordinarily in Indonesia. The state’s treatment of corruption is part of the legal policies of the country. Indonesia is an anti-corruption country, but the corruption index is relatively high. The presence of the Corruption Eradication Commission (KPK) seems more repressive as a representation of the current Indonesian criminal law politics. Indonesia is an anti-corruption country, but the corruption index is relatively high. The presence of the Corruption Eradication Commission (KPK) seems more repressive in handling corruption cases as a representation of the current Indonesian criminal law politics. But prevention efforts have received little attention. Why have Indonesian criminal law policies not been oriented to the prevention of corruption? Ideally, efforts to prevent corruption in Indonesia use criminal law policies that are based on religious and moral values. Correlatively according to Islamic law, siyāsah syar’iyyah (Islamic legal policy) will have a positive effect on corruption prevention. Institutionalizing siyāsah syar’iyyah for prevention of corruption in Indonesia is relevant to the sociological conditions of religious communities. Is it preventing better than giving punishment? Emergency in dealing with corruption is the same as an emergency in dealing with morality. siyāsah syar’iyyah is used as a way of dealing with moral emergencies. Indonesian criminal law policy that is based on siyāsah syar’iyyah is the main solution in efforts to prevent corruption.