In the implementation of one's prayer service is required to face the direction of Qibla as a valid requirement of prayer. Understanding of facing the Qiblah should be understood properly and maximally so that efforts to face the Qiblah can be done well and precisely. This paper explains that the obligation of facing the Ka’bah is for the one who is able to see the Ka’bah directly. But for those who are far from Mecca and cannot see the Ka’bah directly, the majority of the Muslim scholars only oblige facing towards the Kaaba (jihah al-ka’bah). However, in retrospect, the ulama have a strong opinion that for the one who can see the Kaaba, and the one who cannot see the Kaaba, but in fact he can be wise to know the direction to the Kaaba (jihah al-Ka’bah), then they are obliged to face the building of the Kaaba ('ainul Ka’bah). From the term ‘ainul ka’bah and jihah al-ka’bah, it is actually the one point to be taken that is the Kaaba in Mecca. ‘Ainul ka’bah is the building of the Kaaba itself, whereas the jihah of al-ka’bah is the direction towards the Kaaba. Therefore, to lead to the Kaaba, it should not be carelessly facing. Especially with the existing science and technology, the calculation to lead to the point of the Kaaba becomes easier with accuracy that can be accounted for. If so, science and technology can participate to play a role in completing the worship of Muslims, i.e. facing the Qiblah more appropriate for the validity of worship.

The implementation of Aceh Qanun Number 6 of 2008 Regarding Marriage Registration in Lhoksukon North Aceh, if analyzed based on the theory of legal effectiveness, is considered not maximally effective, even though this qanun has been enforced since 2018 and marriages carried out with wild qadhi . In addition, there are still many couples who submit Isbat Nikah to the Syar'iyah Court cannot prove their marriage at the time of examination in court. Legally, this qanun is very good. From the aspect of law enforcement, it still has weaknesses because the socialization carried out has not had a significant impact on the community, and the infrastructure is considered adequate, but from the aspect of public awareness it is still very low. Qanun Number 6 of 2008 concerning the Implementation of Population Administration relating to the registration of marriages is stated in several articles, namely Article 3, where the purpose of registering marriages is to ensure the legal status of each resident; protection of the rights of the population; ordered population administration; management of population administration information; and guarantee services for the rights of the population. Marriage registration is more firmly and specifically stated in Article 55 and Article 56. Article 55: (1) Every marriage, whether for residents who are Muslim or other religions, must be recorded. (2) Marriage registration for residents who are Muslim as referred to in paragraph (1) is carried out by marriage registrar employees at the District Religious Affairs Office. (3) The registration of marriages for residents of other religions as referred to in paragraph (1) is carried out by officials of the Regency/Municipal Population and Civil Registry Office. (4) The marriage registrar at the District Office of Religious Affairs shall record the marriage on the Marriage Certificate and issue the Marriage Certificate Quotation. (5) The Civil Registration Officer shall record marriages on the Marriage Certificate Registry and issue a Marriage Certificate Quotation. (6) Data on the results of marriage registration must be submitted by the District Office of Religious Affairs to the Regency/Municipal Population and Civil Registry Service within 10 (ten) days after the marriage registration is carried out. Article 56: Marriage registration as referred to in Article 55 also applies to: a) marriages determined by the court/Shari'ah Court; b) marriages of foreign nationals conducted in Aceh at the request of the foreign nationals concerned.

This paper discusses the dynamics of punishment for khalwat perpetrators which is habitually inclined to implement the rule of law underlined in Aceh. The aim of this research is to analyze the provision of legal sanctions carried out by Acehnese for khalwat perpetrators based on the maqashid sharia perspective. This study was conducted by using empirical juridical research with law sociology approach, and the source of the main data was an interview which was completed by supporting data such as significant articles related to the khalwat cases in Aceh. The results of this study point out that normatively the provision of sanctions for khalwat perpetrators in Aceh are regulated into two forms, namely Jinayat Law Qanun, and the Development of Traditional Life and Custom Qanun. Each of these regulations has differences in the provision of law sanctions for the khalwat perpetrators that cause law dualism. Practically, the sanctions determined by Acehnese for the khalwat perpetrators are various depending on each region. There are four kinds of sanctions enforcement, namely; First: Jinayat Law Qanun, Second: Customary Law, Third: the sanction of punishment in the name of customary law, Fourth: persecution. Based on maqashid al sharia aspect, some of these punishments are considered not in accordance with sharia principles, law of persecution, and in the name of customary law. Indeed, these

<p>In knowledge of Islam, buying and selling must be in accordance with Islamic law. Dropshipping is the practice of buying and selling transactions carried out online. In terms of the dropshipping system, this is defined as buying and selling where the seller does not have stock of merchandise and then the buyer places an order and pays in advance. After receiving an order from the buyer, then the order is submitted to the supplier and then the supplier will send the ordered goods directly to the customer but with the name dropshipper. This dropshipping sale and purchase has caused a lot of polemic regarding the validity of the transaction and its legal status. The purpose of this study is to find out how the dropshipping online buying and selling transaction contract system is then viewed from the maqashid shari'ah perspective. This study uses qualitative research methods with descriptive analysis based on literature studies. From the results of the study, it can be concluded that online buying and selling transactions using the dropshipping system are not prohibited in Islam and can be used with several contracts such as salam contracts, wakalah contracts, and also samsarah contracts. In practice, dropshipping must be in accordance with maqashid sharia which aims to benefit.</p>

Artikel ini menjelaskan tentang pentingnya wakaf dari sudut pandang hukum Islam yang merupakan dasar hukum untuk pelaksanaannya. Wakaf merupakan sumber terpenting dalam kehidupan manusia terutama bagi umat Islam karena wakaf dapat menjadi modal utama dalam menggerakkan ekonomi masyarakat untuk mencapai kemakmuran dan kesejahteraan umat dengan syarat-syarat apabila aturan hukum yang mengaturnya memihak kepada kepentingan umat dan  Nazir wakaf dapat memobilisasi sumber-sumber wakaf dari umat Islam dan mendistribusikannya dengan benar serta membangun infrastruktur yang berkesinambungan sehingga memberikan manfaat jangka panjang bagi seluruh rakyat. This article explains the importance of waqf from the point of view of Islamic law which is the legal basis for its implementation. Waqf is the most important source in human life, especially for Muslims because waqf can be the main capital in driving the community's economy to achieve prosperity and welfare of the people with conditions if the legal rules governing it are in favor of the interests of the people and Nazir waqf can mobilize waqf sources from Muslims and distribute it properly and build sustainable infrastructure so as to provide long-term benefits for all people.