The term circumcision is not found in the Quran (both as ibarah al-nash and isyarat al-nash) moreover it means the verse to legalize female circumcision. The verse that is often quoted by some scholars to back up the practice of circumcision is the letter an-Nisa' verse 125, surah: 125 and Ali Imran, verse: 95, namely the recommendation to follow Ibrahim's millah, one of the millahs is circumcision. Medical research concluded that female circumcision is not a medical procedure because its implementation is not based on medical indications and has not proven its benefits to the health of the woman as stated in the consideration of Minister of Health Regulation No. 6/2014 concerning Revocation of Minister of Health Regulation 1636/2010 concerning Female Circumcision. Tracing the history that female circumcision departs from the legacy of the Arab tradition that has lasted a long time and when the arrival of Islam got the legitimacy of the Prophet that female circumcision is a "nobility". The method used in this research is library research with normative doctrinal analysis of female circumcision regulations in Indonesia with the Hadith of the Prophet Muhammad regarding female circumcision with several conclusions; First; The practice of female circumcision carried out by medical personnel in Indonesia only cuts off the tip of the clitoris and is not as dangerous as what other countries do or Western accusations that circumcision is an attempt to harass women, supported by Ali Akbar. when having sex, because the clitoris secrete a foul-smelling smegma and become a stimulant for the emergence of cancer of the testicles and cervix. Second; The legitimacy of the Prophet through the phrase "glory for women" if it is understood from a religious perspective, then circumcision is also a sunnah practice for women, from the second socio-cultural aspect when society views a circumcised woman as good (honorable), Islam allows it in accordance with the rules of ushul “al-‘adaah al-muhkamah” and in practice it must be carried out by medical and professional personnel.

This paper aims to elaborate the concept of baliqh from the perspective of fiqh and Positive Law in Indonesia as the fuqaha's opinion about baligh and adult in Law no. 16 of 2019 concerning Amendments to Law No. 1 of 1974 concerning Marriage, Law No. 24 of 2013 concerning Population Administration and Law No. 35 of 2014 concerning Child Protection. The research method used is a literature study by tracking, comparing and analyzing doctrinal normative law through a qualitative approach in content analysis about baligh and adulthood. The results of the research revealed that baligh in fiqh with the rusyd benchmark when referring to the signs of puberty, namely ihtilam (wet dreams for men), menstruation (for women), hair growth around the pubic and age ranges from 15 to 19 years. Whereas, in the Indonesian Positive Law, adults are classified based on interests, namely adults for marriage age limit of 19 years for men and women, adults to have population administration (KTP), driver's license and have political rights at the age of 17 years. To determine the limit of children, notary position and citizenship age 18 years while income tax, free from guardianship and recognized as labor at the age of 21 years. The determination of the limits of puberty and adulthood is included in the category of mashlahah 'ammah, namely the general benefit that concerns the interests of many people.

Purpose: This study analyzes how the Padang City Baznas strategy in collecting zakat funds from Non-ASN, Padang City Baznas is able to collect so many zakat funds, so this can be a reference for Baznas in Indonesia.Design/Method/Approach: The author uses data collection techniques in the form of observations and interviews. The data analysis technique used in this study is descriptive and qualitative, which aims to describe the real events that occur in the field.Findings: The Head of Collection Division has a contract employee, where the contract employee is not the same as an ordinary employee, the contract employee receives an honorarium in one month amounting to Rp. 2,100,000 (two million one hundred million rupiah) and must be able to collect zakat as much as Rp. 20,000,000.00 (twenty million rupiah) per month and meaning that within one year the contract employee must be able to collect zakat funds of Rp. 240,000,000.00, (two hundred and forty million rupiah) per year, but if the contract employee is able to exceed the specified limit then the contract employee gets or is given 5% of as many as these excess. In addition, the strategy carried out by Baznas Padang City is to spread in the form of boxes and piggy bank in various places such as restaurants and shops.Originality/Values: The contribution of this research can provide valuable information related to education financing and become a reference of choice for other schools in the expenditure costs that have been set by the government and do not ignore the provisions in sharia economy.

This study aims to explore the extent to which the relevance of Islamic legal norms to the spirit of non-violence, especially in the household, considering that the topic of domestic violence is not a specific discussion or has received little attention in discussions on Islamic law. This study uses a normative juridical approach. Data was collected using documentation techniques on Islamic legal literature, in the form of fiqh books, as well as the texts of the Koran and Hadith. This study shows that acts of domestic violence are prohibited in Islam. Islamic law in this topic is very relevant to the spirit of non-violence and laws and regulations in Indonesia related to acts of violence, both in general and in the family context.

This study aims to describe the legal nature between secularism and theology. The research method used is a literature study with a qualitative descriptive approach using content analytics. The results of the research are secularism and theology is part of the school of natural law (kodrati). Secularism i.e. the rejection of religious thought from life even denies the existence of God from the reality of life whereas the center of life through reason and even secularism can resemble a new religion, hence the law is secular based solely on the will of the people's reason alone. That the legal nature of the theological dimension in the Islamic perspective, namely the narrative based on the revelation of Allah and the Sunnah of the Apostle, shows that a set of rules is extracted from and based on the revelation of the Quran and Sunnah. Law in Islam is seen as having two dimensions, namely Shari'a and fiqh. Sharia is fundamental and absolute values, impossible to change, while jurisprudence is a special field formulated by fuqaha'. Secularism in the sense of rationalism in Islam has always been guided by nash which is like thinking of a mujtahid, so the result is not too far from the truth values that nash teaches. Western rationalism, on the other hand, relies solely on the ability of reason alone, so that it is often found that a law is finally amended again because it is incompatible with the values of justice, good and bad.