Penelitian ini bertujuan untuk menganalisis gejala pernikahan usia dini, pandangan tokoh pada etnis Melayu Palembang serta pemecahan masalahnya. Penelitian ini merupakan penelitian lapangan dalam ranah budaya dengan pendekatan fenomonelogi. Dalam menjaring data digunakan pendekatan deskriptif kualitatif. Data ini dikumpulkan dengan teknik observasi, wawancara dan studi dokumentasi. Penelitian ini menemukan bahwa pertama, angka pernikahan dini di Kota Palembang terus mengalami peningkatan dari tahun ke tahun yang disebabkan berbagai faktor di antaranya ekonomi rendah dan terjadinya kehamilan di luar pernikahan. Kedua, tokoh masyarakat berpandangan bahwa pernikahan merupakan perintah Allah Swt. dan perintah Rasul. Dalam Islam, batas usia diperbolehkannya menikah tidak dijelaskan secara rinci tetapi Islam menyaratkan adanya kesiapan fisik dan mental. Dan ketiga, dengan pembinaan nilai-nilai moral dan optimalisasi fungsi kekerabatan melalui fungsi keagamaan, sosial budaya, cinta, perlindungan, reproduksi, sosialisasi dan pendidikan, ekonomi, dan bina lingkungan diharapkan dapat mencegah terjadinya pernikahan dini. Selanjutnya upaya pemerintah untuk mengurangi pernikahan usia muda sangat ditentukan oleh penguatan kerjasama dengan lembaga legislatif, eksekutif, dan yudikatif, serta melibatkan partisipasi masyarakat, media dan dunia usaha secara terstruktur, holistik, dan integratif di Indonesia.

Development of technology has an impact on high intellectuality, but beside it is also low morality and spirituality. This condition important to  revitalization religious education and a self-approach to Allah SWT namely Sufism education. The formation of religious, steady and stable human beings. This is a qualitative research and including in library research, the approach used is the thought of figure, and the object of this research is Sufism . The purpose of this study is to achieve a comprehensive understanding of Sheikh Abul Hasan asy-Syadzili thoughts, founder of  a Syadziliyah  order of mystics. Results of this research is morality-amali Sufism education of Sheikh Abul Hasan asy-Syadzili. His thinking is influenced by Sufism and thinkers previous him, especially al Imam Ghazali and Sufisms implementer. Second, the basic concept of Sufism education in Risalatul Amin fi Wusuli Li Robbil Alamin's book can be classified into four categories, that is remembrance, thinking (tafakur), really need (faqir), and love. Characteristics Sufism of Sheikh Abul hasan is flexibility. He said, Sufism is not have to away from the worldly, but true Sufism are associate with society and resolve their problem, true Sufism are have treasure but they are not controlled by it.

To improve the quality of education in various aspects, the Indonesia has formulated 18 significant character values that must be guided in the implementation of the teaching and learning process. Those values are actually in accordance with Islamic teachings, especially with the approach or in the perspective of maqasid sharia, whose essence is to realize the merit of humans, both in this world and in the hereafter, by maintaining the five principles known as al-kulliyat al-Khams, namely maintaining religion, soul, reason, descent including honor, and maintaining property. This study aims to analyze the existence of character education values which are used as guidelines in the implementation of education in Indonesia. The study data are the formulation of character education values that have been formalized by Indonesian government in the implementation of education in various fields, then the interpretations that have been carried out by educational experts, which are collected through literature studies. The data are analyzed through a descriptive qualitative approach. After conducting an analysis based on the benchmarks of the maqasid of sharia, the results of the study show that the values of the character of the Indonesian education are in line with the principles or rules of maqasid sharia. Therefore, the values of the character education of the Indonesia can be maintained and Indonesian people can be creative in advancing education in Indonesia in a pluralistic society.

Productive waqf, which are one of the instruments of economic development for the people in Indonesia, have not yet materialized. Even though the legislation regarding waqf (Islamic endowment) has been ratified and enforced by the Indonesian Government, especially Law No. 1 of 2004 concerning Endowments. The main cause is assumed to lie in the end of waqf that has not been effective. Therefore, this study is focused on talking about Nazir (appointed administrator) under the position in managing productive waqf. The qualitative data used is sourced from books and statutory regulations on waqf in Indonesia, then analyzed by the opinions ulama especially those related to Nazir waqf, whether individuals, organizations or legal entities. Based on the studies conducted, the development of waqf is still a lot of obstacles or obstacles, such as the community’s understanding of waqf is still weak, public trust in Nazir is still not lacking, and Nazir itself is still a lot of professionals. Therefore, the solution is to develop Nazir waqf, both moral, managerial, business knowledge, and raising Nazir that is not yet a full timer, not just part time work. When such obstacles have been overcome, God willing, productive endowments will develop in Indonesia, and finally the productive endowments can truly be an element of empowerment and economic development of the people.

Penelitian ini bertujuan untuk meninjau dan mengkaji fikih zakat hewan ternak dalam persfektif Abu Syuja’. Metode penelitian yang digunakan adalah kualitif dengan pendekatan studi kepustakaan. Penelitian ini menunjukkan bahwa kajian tersebut sangat mudah diaplikasikan, dihapal dan dipelajari untuk pemula di Indonesia dengan bentuk karangan yang sistematik sehingga terasa sangat berbeda dengan kitab-kitab fikih yang lainnya, ditambah lagi bahwa Abu Syuja’ merupakan ulama ternama Syafi’iyah (Imam Syafi’i), sehingga sangat efektif ketika dipraktekkan di Indonesia bahkan di Asia yang mayoritas masyarakatnya mengadopsi dari mazhab Imam Syafi’i. Dan dalam tinjauan ini Abu Syuja’ mengutip bahwa hewan ternak yang wajib dikeluarkan zakatnya terdiri atas unta, sapi atau kerbau dan kambing atau domba yang sudah mencapai haul dan nisab serta telah memenuhi syarat-syarat yang telah ditentukan, ternyata Beliau juga ber-istidlal dengan hadis-hadis sahih yaitu derajatnya marfu’ atau disandarkan langsung kepada Nabi Muhammad SAW.