<p><strong>Abstract</strong><strong></strong></p><p>Baitul Maqdis is a holy city, clean and blessed. This city used to be the capital of Sham which was characterized by Allah with blessings. In fact, it is mentioned as a city or land of barakah five times in four <em>Makkiyah</em> letters. This shows how important the position of Baitul Maqdis is for Muslims. But unfortunately, the colonization of Baitul Maqdis is now repeated, carried out by the Jews. From here the author sees the need to write an article about the important position of Baitul Maqdis for Muslims, so that awareness will grow to help the Muslims who were colonized in the blessed land. This article is a qualitative research by collecting various data from the library. Based on this study, it can be concluded, Baitul Maqdis has an important position for Muslims because it is the first Qibla; the place where most of the prophets were sent and stopped; and there are many advantages. This important position was strengthened by the steps taken by the Prophet and his companions to conquer it. Coupled with the response of the Muslims both from among scholars, judges, poets, and warlords after the colonization of the Crusaders against Baitul Maqdis.</p><p> </p><p><strong>Keywords</strong><strong> </strong><strong>:</strong><em> </em>Position, Baitul Maqdis, Muslims<em></em></p><p> </p><p><strong>Abstrak</strong></p><p>Baitul Maqdis adalah kota suci, bersih dan diberkahi, terletak di pertengahan wilayah Palestina. Kota ini dahulu merupakan ibu kota Syam yang disifati oleh Allah SWT dengan keberkahan. Bahkan, penyebutannya sebagai kota atau tanah barakah sebanyak lima kali dalam empat surat <em>Makkiyah</em>. Hal ini menunjukkan betapa pentingnya kedudukan Baitul Maqdis bagi umat Islam. Namun disayangkan, penjajahan terhadap Baitul Maqdis kini terulang kembali, dilakukan oleh kaum Yahudi. Dari sini penulis melihat perlunya untuk menulis artikel tentang kedudukan penting Baitul Maqdis bagi umat Islam, sehingga akan tumbuh kesadaran untuk membantu kaum Muslimin yang terjajah di tanah barakah tersebut. Artikel ini merupakan penelitian kualitatif dengan mengumpulkan berbagai data dari perpustakaan (<em>library research</em>). Berdasarkan kajian tersebut, dapat disimpulkan, Baitul Maqdis memiliki kedudukan penting bagi umat Islam karena ia merupakan kiblat pertama kaum Muslimin; tempat diutus dan singgahnya kebanyakan para nabi; dan terdapat banyak keutamaan. Kedudukan penting ini diperkuat dengan langkah-langkah yang dilakukan Rasulullah dan para sahabat untuk menaklukkannya. Ditambah dengan respon kaum Muslimin baik dari kalangan ulama, hakim, penyair, dan panglima perang pasca penjajahan atau invasi Pasukan Salib terhadap Baitul Maqdis. Selain itu, Baitul Maqdis merupakan bukti toleransi umat Islam terhadap agama lain.</p><p> </p><p><strong>Kata Kunci</strong> : Kedudukan, Baitul Maqdis, umat Islam</p>

This article aims to reveal the values of maqāṣid al-sharī'ah in al-Māwardī's concept of the caliphate. He emphasizes the relationship between politics and maqāṣid al-sharī'ah, both of which aim to realize the benefit. Through literature study using the descriptive-analytical method, this paper finds that his basic concept of the caliphate is influenced by his understanding of maqāṣid al-sharī'ah, including maqāṣid al-imāmah, wasīlah legal status, and maṣlaḥah rules. All three are criteria and conditions that a leader meets. He succeeded in formulating a series of prerequisites for a leader to realize the benefit of the people. These prerequisites are in line with the substance of maqāṣid al-sharī'ah.

This paper aimed to respond Muslim minorities' anxiety in the West, which deals with several dilemmatic choices of daily religious life activity. Muslim minorities are required to obey the teachings of Islam. Still, on the other hand, it contradicts with the reality of how difficult practicing Islamic teachings in Western countries according to the Islamic teachings such in Muslim-majority countries. Therefore, Shaykh Yusuf al-Qardhawi saw the need to initiate fiqh that could guide Muslim minorities in the West to continue to practice Islamic law, although in a slightly different format from prevailing teachings in Muslim-majority countries. This fiqh is popularly known as Fiqh al-Aqalliyat. As initiator, Shaykh Yusuf al-Qardhawi was very concerned about the implementation of maqāṣid al-sharī‘ah. This article used library research. Based on this study, it can be concluded that the implementation of maqāṣid al-sharī‘ah in Shaykh Yusuf al-Qardhawi's Fiqh al-Aqalliyat can be seen from the basis of his arguments, which aims such as the basis of the proposition relying on the law. It is also based on the main source of maqāṣid al-sharī‘ah, the principle of paying attention to universal fiqh rules, etc. Furthermore, we can also consider his fatwas, such as the problem of overseeing the implementation of Friday prayers, the law of inheritance from non-Muslims, christmas compliment to Ahlul Kitab, and establishing Islamic institutions from zakat assets.

<p><strong>Abstract</strong><strong></strong></p><p>Al-Mawardi was a Muslim scholar who was very well known for his Islamic political theory long before Western scholars recognized it. But, its very seldom to know that Al-Mawardi is also a scholar who is very concerned about <em>maqâshid al-syarî‘ah</em>. So it is rare to find researcher who uncover the links between Al-Mawardi's political thought and <em>maqâshid al-syarî‘ah</em>. In fact, both are related well and aimed to create maslahat for humans. Therefore, this article tries to examine the concept of al-Mawardi’s caliphate with the <em>maqâshid al-syarî‘ah</em> approach. Based on deep library research, it is found that the foundations built by Al-Mawardi in his concept of khilafah were strongly influenced by his understanding of <em>maqâshid al-syarî‘ah</em>, it is <em>maqâshid al-imâmah</em> value, wasilah law, maslahat and mudharat rules, and textual contextual. So that he succeeded in formulating laws that were beneficial both in the world and in the hereafter in line with the substance of <em>maqâshid al-syarî‘ah</em>. Thus, Al-Mawardi is one of the Islamic political thinkers who integrated <em>maqâshid al-syarî‘ah</em> into his concept of political thought, especially in the book <em>al-Ahkâm al-Shulthâniyyah</em>..</p><p> </p><p><strong>Keywords</strong><strong>:</strong><em> </em>Al-Mawardi, khilafah, <em>maqâshid al-syarî‘ah</em>, value</p><p> </p><p><strong>Abstrak</strong></p><p>Al-Mawardi merupkan sarjana muslim yang sangat terkenal dengan teori politik Islamnya jauh-jauh hari sebelum sarjana-sarjana Barat mengenal politik. Akan tetapi jarang yang mengetahui bahwa ternyata Al-Mawardi juga merupakan sosok sarjana yang sangat perhatian terhadap <em>maqâshid al-syarî‘ah</em>. Sehingga jarang sekali ditemukan para peneliti yang berusaha mengungkap keterkaitan politik Al-Mawardi dengan <em>maqâshid al-syarî‘ah</em>. Padahal, antara politik dan <em>maqâshid al-syarî‘ah</em> sangat berkaitan, yaitu sama-sama bertujuan untuk mewujudkan maslahat bagi manusia. Karenanya, artikel ini mencoba mengkaji konsep khilafah al-Mawardi dengan pendekatan <em>maqâshid al-syarî‘ah</em>. Melalui kajian kepustakaan yang mendalam dan otoritatif, ditemukan bahwa pondasi yang dibangun oleh Al-Mawardi dalam konsep khilafahnya sangat dipengaruhi oleh pemahamannya terhadap <em>maqâshid al-syarî‘ah</em>, yaitu berupa nilai-nilai <em>maqâshid al-imâmah, </em>hukum wasilah, kaidah maslahat dan mudarat, serta tekstual dan kontekstual. Sehingga ia berhasil merumuskan hukum-hukum yang bermaslahat baik di dunia maupun di akhirat selaras dengan subtansi <em>maqâshid al-syarî‘ah</em>. Dengan demikian, Al-Mawardi merupakan salah satu pemikir politik Islam yang mengintegrasikan <em>maqâshid al-syarî‘ah</em> ke dalam konsep pemikiran politiknya, khususnya dalam kitab <em>al-Ahkâm al-Shulthâniyyah</em>.</p><p> </p><p><strong>Kata Kunci</strong>: Al-Mawardi, khilafah, <em>maqâshid al-syarî‘ah</em>, nilai-nilai</p>

<em>Economic inequality is an imbalance that separates the rich and the poor. It is a socio-economic problem that is currently occurring in the global realm, including in Indonesia itself. Therefore, economic disparity is a serious problem that must be resolved. According to Islam, the economic gap between rich and poor is sunnatullah. Because in essence humans are different circumstances, some are destined to be rich and some are the other way around. However, Allah forbids every behavior that causes poverty and inequality, such as not wanting to help the needy, poor and leaving them in hunger. Among the solutions offered by Islam in addressing economic inequality is Islamic philanthropy. Through an authoritative literature review or library research, it can be concluded that, first, the causes of economic inequality are caused by three factors, namely: natural, cultural and structural factors. This is due to the influence of the capitalist system and materialism. Second, there are many very bad impacts of economic inequality such as rebellion, crime, radicalism, poverty, national income according to, and hampered national development. Third, Islam resolves the gap by behaving fairly, especially in the economy, helping each other, and increasing awareness about the importance of zakat, waqf, infaq and alms, all of which are Islamic philanthropy</em>