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This study aims to determine the pattern of implementation of the distribution of inheritance by the Muslim community of the Simalungun Batak tribe in North Sumatra, in terms of the reality and implications involved in it. The research model in this study is qualitative, while the approaches used are fiqh muamalah and family law approaches. Data were obtained from in-depth interviews and field observations by observing the application of inheritance law in the Muslim community of the Simalungun Bata Tribe, then analyzing the pattern of distribution and utilization of inheritance. The results of this study indicate that there are variations in the pattern of implementation of the distribution of inheritance carried out by the Muslim community of the Simalungun Batak Tribe in North Sumatra. There are people who are reluctant to sell heritage assets and choose to keep them in order to preserve culture. There are those who choose the distribution of inheritance based on faraid law, deliberation, fair distribution, or relying on the provisions given by their parents during their lifetime. The division by way of deliberation can be done as long as it is not intended to conflict with Islamic inheritance law, and it is also possible to divide the share for each heir with an equal share as long as it follows the instructions of the Islamic Compilation. Law. and takharruj instructions.

This study is about Jerusalem in the Bible and Al Quran based on eschatological paradigm (theology/philosophy), which uses two approaches: sociology (geographical and anthropological history analysis) and interpretation (hermeneutical analysis and bil ma'tsur interpretation). Jerusalem is the name of the Holy City of the Abrahamic Religions. This region has been controlled by a number of empires with different geographical boundaries and names over a long period of time. For the Jews, Jerusalem is claimed as the Promised Land. Through a search of several versions of the Bible, a number of commentaries and the main sources (Muslim priests and intellectuals), this study shows eschatologically that Jerusalem in the Bible is not a particular regional name (to a certain extent) but the contextualization of God's Kingdom (saved, renewed earth, harmonious and peaceful). The contextualization of God's Kingdom has something in common with the concept of the promised earth (khilafah) in the Qur'an, as the contextualization of dar as salam, the nickname for countries (dayyar) conquered and claimed to be harmonious and peaceful. In other scenarios of the future, the Kingdom of God and the Caliphate (the promised earth) probably include locations around the Al-Aqsa Mosque that we recognize today.

There are several ways that the Muslim community in solving the problem of division of inheritance in the city of Langsa, that is by way of musyawarah or kinship both involve family or even involving the village device, and the last way is through the Court Syar'iyah Langsa. Many Langsa city residents are procrastinating their inheritance. Factor or reason Langsa City society postpone the division of inheritance that is: agreement of all heirs; the heirs of many who are young or have not yet been given an inheritance; some parties want to take possession of the estate so that there is no or delayed distribution of the inheritance; most societies consider discussing inheritance after heirs are taboo; still life of one of the father or mother of the heir so that postponed the division of inheritance. The impact of delay in distribution of inheritance made by the community in Langsa City, as follows: conflict between the heirs, whether mild conflict to severe conflict; the existence of reduced heirs rights of the part which should be accepted; the existence of heirs who can not feel the inheritance due to death before the inheritance had been distributed; the breaking of the relationship or the brotherhood between the heirs due to the seizure of inheritance.

This study discusses the reconceptualization of al-ḍarūriyyah al-khamsah in a transitive Islamic perspective. In formulation of al-ḍarūriyyah al-khamsah has not been explained who is most responsible for the efforts to maintain and protect the al-ḍarūriyyah al-khams? Is each individual? Or a certain authority in a society such as the government of a country? Likewise, is the related issue only limited to maintenance without formulating a fulfillment question?. This research is a library research whose data is extracted from written sources. The research approach used is a transitive Islamic approach that emphasizes the universality aspect of Islam and seeks to connect benefit to the reality of human life. This paper proposes the concept of al-ḍarūriyyah al-khamsah with several developments, namely protecting life (hifz al-hayat), protecting love (hifz al-Mahabbah), protecting loyalty (hifz al-wafa'), protecting dignity (hifz al-‘aradh) and protecting welfare (hifz al-Syu'un al-Ijtima'iyah).