Islamic law is established to ensure that human interests related to basic rights inherent in their lives include: the right to life, descent, wealth, thought and respect, can be realized. According to the reality, the problems that arise related to these rights are very complex and sustainable. This consideration necessitates efforts to realize Islamic humanist law in the interests of human life. In Usul Fiqh there is the concept of maslahat, as a standard of how basic human rights can be ensured of their fullness and sustainability. And the theory of Maqashid al-Sharia is seen as quite effective in realizing benefit, which means it is a necessity to study the thoughts of al-Shathibi and Ibn Ashur, because both are seen as very influential figures in the development of Maqashid al-Sharia. Therefore, this study is intended to study in a qualitative-comparative way of thinking of the two figures using the Maqashid al-Sharia framework according to the Ulama of Ushul Fiqh of the Four Mazhab. The results of this study can be stated that the orientation of the theory of Maqashid al-Sharia according to al-Shathibi to realize the benefit of the world and the hereafter, while Ibn Ashur limits only the world. Furthermore, the theory of Maqashid al-Sharia al-Shathibi and Ibn Ashur in the review of Usul Fiqh of Four Mazhab can be stated still in the context permitted by Islamic Sharia.

This study was conducted to discuss the concept of taklid in the religious<br />activity in the perspective of Ushul Fiqh in four madhhab, with the<br />consideration that at the level of implementation, the concept was still<br />problematic, so the consequence  was cause someone can easily fall into the<br />trap of fanaticism that leads to radicalism, as a result of the weakening of<br />critical reason-related the quality of the received religious information-and the<br />barrenness of the creative power-related to the application of Islamic<br />teachings in the reality of national and state life.

The status of street children as zakat mustahik needs to be studied in depth, because in reality street children also need help to meet their basic needs in life, besides zakat will be able to function optimally when it can be distributed as widely as possible to those in need. In order to maximize this review, it is necessary to use the maqasid al-shariah method, with the consideration that in interpreting the texts ahkam it does not go out of the way of the syar'iyah. This study uses qualitative methods with a normative-sociological approach. Data analysis techniques use deductive methods. The results of this study can be stated that First, the exclusion of street children as mustahik zakat in letter At-Taubah 60 does not mean that it prevents them from getting zakat because when viewed from the circumstances, conditions and facts on the ground street children are also entitled to receive a share of zakat. Second, when viewed from the perspective of maqasid al-shariah, giving zakat to street children has many benefits, including protecting religion, soul, mind and property Status anak jalanan sebagai mustahik zakat perlu dilakukan kajian mendalam, karena realitasnya anak jalanan juga membutuhkan bantuan untuk memenuhi kebutuhan pokok dalam kehidupannya, disamping zakat akan dapat berfungsi secara maksimal ketika dapat didistribusikan seluas-luasnya kepada pihak yang membutuhkan. Untuk memaksimalkan tinjauan ini, perlu digunakan metode maqasid al-syariah, dengan pertimbangan agar dalam menginterpretasikan nash ahkam tidak keluar dari koridor syar’inya. Kajian ini menggunakan metode kualitatif dengan pendekatan normatif-sosiologis. Teknik analisis data menggunakan metode deduktif. Hasil dari kajian ini dapat dinyatakan bahwa Pertama, tidak termasuknya anak jalanan sebagai mustahik zakat dalam surat At-Taubah 60 bukan berarti menghalangi mereka mendapatkan zakat karena jika dilihat dari keadaan, kondisi dan fakta di lapangan anak jalanan juga berhak mendapatkan bagian dari zakat. Kedua, jika ditinjau dari perspektif maqasid al-syariah pemberian zakat terhadap anak jalanan memiliki banyak manfaat di antaranya menjaga agama, jiwa, akal, dan harta.

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