Abstrak: Dalam perhitungan awal waktu salat secara umum biasanya ditambahkan waktu ihtiyath agar azan dikumandangkan ketika awal waktu salat itu telah benarbenar telah masuk. Misalnya ketika awal waktu salat Subuh; fajar Shadiq telah benarbenar terbit, ketika awal waktu salat Zuhur; matahari benar-benar telah tergelingir ke langit bagian barat, ketika awal waktu salat Maghri; matahari benar-benar sudah terbenam, dan ketika awal waktu Isya; syafaq benar-benar telah hilang. Adanya tambahan waktu ihtiyath berguna sebagai antisipasi agar daerah paling barat daerah tersebut dalam melaksanakan ibadah secara bersamaan dengan seluruh warga kota atau daerah tersebut. Para ulama Falak berbeda pendapat tentang nilai ihtiyath dalam perhitungan awal waktu salat. Bagaimanakan konstruksi pemikiran para ahli Falak tentang ihtiyath dalam penentuan awal waktu salat? Dan Bagaimanakah tinjauan ilmu Falak terkait efisiensi nilai ihtiyath dalam penentuan awal waktu salat? Dari paparan sebelumnya, dapatlah kita simpulkan sebagai berikut: Ulama Falak Tradisional dan ulama Dahulu cenderung memberikan nilai ihtiyath dalam perhitungan awal waktu yang besar. Hal ini karena jadwal salat yang mereka hisab cenderung untuk daerah atau kota tersebut dan daerah sekitarnya. Sedang ulama Falak sekarang memberikan nilai ihtiyath yang lebih kecil dengan pertimbangan keutamaan salat di awal waktu.Besaran ihtiyath dalam perhitungan awal waktu salat harus mempertimbangkan: luas daerah atau kota yang dihitung awal waktu salatnya dan acuan koordinat kota atau daerah yang dijadikan patokan perhitungan.

The Governor of DKI Jakarta regulates that any prospective bride and groom who intend to get married shall follow guidance and health checks. This policy is a condition for the implementation of marriage. The health checks carried out are not only Tetanus Toxoid vaccination, but also other health tests. If necessary, the doctor can provide a referral for further examination of medically found indications. The prospective bride and groom will then receive a marriage-worthy certificate. This certificate is one of the requirements to obtain the N1 form. This policy is significant leap taken by the Governor of DKI Jakarta. This present study concerns with the perspective of progressive law on DKI Jakarta Governor Regulation No. 185 of 2017 in the context of the development of Islamic family law in Indonesia. The study utilized library research approach with the descriptive analysis method. The primary data included the DKI Jakarta Governor Regulation No. 185 of 2017, and the secondary data were related literature. This study used the progressive legal theory and the Islamic law approach. The analysis and conclusion drawing were done deductively. The study revealed that the DKI Jakarta Governor Regulation No. 185 of 2017 is a progressive policy in preventing the transmission of infectious diseases among prospective brides and grooms, and in reducing maternal and infant mortality. This regulation shall bring goodness and benefit into domestic life, especially for the bridal couples and their descendants, as well as the society and nation. Further, the regulation shall give a positive impact on the development of marriage law in Indonesia.

This paper uses the juridical-philosophical method and conceptual approach to develop regulations for cooperative-based startup companies (startup coop) in Indonesia from the perspective of positive law and maqāsid al-Sharīa. This study concludes that the issue of startup coop from the maqashid perspective is considered not contrary to Islamic values, the principles of muamalah, and in harmony with the objectives of the law. Startup Coop is oriented towards creative innovation based on the value of brotherhood and kinship. In addition, startup coops also aim to absorb productive labor and develop human resources from among the younger generation in creative business development. This research contributes to optimizing creative and innovative human resources in line with maqashid ideal goals.

In the practice of buying and selling at the Toidiholic Store there is one system, namely a paid lottery. This is done in the sale and purchase of limited edition shoes with a large demand. The focus of this research is how Qawaid Fiqhiyah analyzes the practice of buying and selling shoes with a paid lottery system at the Toidiholic Store Bandar Lampung. This study concludes that this lottery is a lottery that is permitted by Islamic law because it is carried out solely to create a sense of justice and prevent chaos and prevent wholesale buying of shoes if sold normally or without a lottery. Although the cost of the lottery coupon is sold for Rp. 20,000, - but the fee is still within reasonable limits as a registration or administration fee for holding a lottery activity, considering that the benefit element in this lottery is greater than the harmful element. Dalam praktik jual beli di Toidiholic Store terdapat salah satu sistem yaitu undian berbayar. Ini dilakukan pada jual beli sepatu limited edition dengan permintaan (demand) yang besar. Fokus penelitian ini adalah bagaimana analisis Qawaid Fiqhiyah terhadap praktik jual beli sepatu dengan sistem undian berbayar di Toidiholic Store Bandar Lampung. Kesimpulan penelitian ini bahwa undian ini termasuk undian yang diperbolehkan oleh hukum Islam karena dilakukan semata-mata agar terciptanya rasa keadilan dan mencegah terjadinya kericuhan serta mencegah pemborongan terhadap pembelian sepatu apabila dijual secara biasa atau tanpa undian. Meskipun biaya kupon undian dijual seharga Rp.20.000,- namun biaya tersebut masih dalam batas kewajaran sebagai biaya registrasi atau administrasi untuk mengadakan kegiatan undian, mengingat unsur kemaslahatan dalam undian ini lebih besar daripada unsur kemudaratannya.

This paper aims to analyze the judges’ considerations of the Class I B Tanggamus Religious Court in the case of the determination of the Marriage Dispensation Number 008/Pdt.P/2018/PA. Tgm and 0012/ Pdt.P/2019/PA.Tgm, and the reasons put forward by the petitioners, as well as reviewing them from the maslahahah side. This research method is descriptive qualitative, with the Ushul Fiqh approach. Collecting data through documentation and library research, using sources related to the main research problem, both primary and secondary sources with philosophical, juridical, and logical approaches, and content analysis techniques. As a result, the panel of judges gave its decision based on the fact that their marriage could be carried out immediately because the applicants were consensual and always together, and there was a concern that unwanted things would happen in religion or the law. The reasons for parents to marry off their children at a young age (under 19 years) are due to cultural factors, releasing the burden on parents, and because they are pregnant outside of marriage. From the view of maslahah, this dispensation of marriage does not bring benefit, but rather brings harm. Because the impact after marriage, it turns out that one of them always quarrels in his household so he doesn’t live together anymore. And one other even though they still live together, but their lives are very deprived and unworthy.