This study aimed to determine the tradition Mappasikarawa in the marriage of the Bugis community from the perspective of Islamic law. The problems studied in this research are; First, how is the marriage tradition of the Bugis community, Second, what is the view of Islamic law on the Mappasikarawa tradition in Kaballangan Village, Duampanua District, Pinrang Regency, South Sulawesi. To find the answers to the above problems, the writer used the qualitative method (field research) by using normative, historical, and sociological approaches. The results of the research found are as follows: First, the Mappasikarawa tradition in the marriage of the Bugis Pinrang community is one of the activities performed before the marriage contract with the aim that the bride and groom get happiness, peace, prosperity, physically and spiritually in their life. Second, in the view of Islamic law, the Mappasikarawa tradition is not permissible in reference to a process that violates the rules of Islamic law in its implementation where the bride and the groom in direct contact before being a legal partner since Mappasikarawa is performed before the marriage contract. It means that there is an illegal interaction between two people who are not yet included in the mahram category

The study on the gradualityprinciple (tadarruj) of Islamic law in the context of Islamic law legislation in Indonesia has broad issues. The process of Islamization in the archipelago has been taking place gradually, since the advent of Islam in the 7th century AD or the first century of the emergence of Islam in Arab. The legislation efforts of Islamic law in the context of the legal system of a country always raises two sides, they are universal and the particular. Universality and particularity of the Islamic laware motivated by two dimensions, ie the dimensions of divinity (ilāhiyyah) and the human dimension (insāniyyah). This paper is a qualitative research that focuses on discussing regarding the implementation of Islamic law at the early spread of Islamin the Indonesianarchipelago, with the historically normative approach. The conclusion is the graduality principle has been applied in the legislative process in the Islamic law in Indonesia,but it has no formal legal basis in the form of laws regulating the formation of a national law, although it has been implemented in the legislation process of Islamic law. Keywords: Islamic law; Graduality; legislation; Indonesian Archipelago

This research aims to find out and understand Fikih Munakahat and the analysis of Law No. 1 of 1974 article 38-41 which discusses the breakup of marriage. This research uses a type of qualitative descriptive research, which focuses on the study of manuscripts and texts with a theological-normative approach and a juridical approach. The results showed that: First, the urgency of marriage in Islam that lasted until now is the marriage of al-Wiladah, i.e. a man came to the girl's parents to propose to her. Then he married her with his dowry; Second, the basis of marriage law in Indonesia at the level of application is contained in Law No. 1 of 1974 on Marriage and Presidential Instruction No. 1 of 1991 on compilation of Islamic law (KHI) applied in almost all marital problems, and the law is always used as the basis and back of every judge in providing legal interpretations and solutions to various problems of marriage law today; Third, the legal consequences due to the termination of marriage both in the perspective of Law No. 1 of 1974 in articles 38-41 and in the perspective of Fikih Munakahat will have an impact on; 1) children; 2) innate property; and 3) a living.

Eutanasia is an attempt, action and assistance carried out by a doctor intentionally accelerating the death of a person, which he estimates is nearing death with the aim of alleviating or freeing his suffering. This study aims to determine and understand the practice of Eutanasia in the perspective of the principle of fiqh al-ḍarar lā yuzālu bi al-ḍarar. The problems that the authors raise in this study are: First, how to apply Eutanasia in the perspective of medical ethics. Second, how is the concept of the principle of fiqh al-ḍararu lā yuzālu bi al-ḍarar. Third, what is the position of Eutanasia in the perspective of the rules of al-larar lā yuzālu bi al-ḍarar. To get answers to these problems, the authors use descriptive qualitative (non-statistical) research that focuses on the study of texts and texts. And using the method of historical, juridical-ormative and philosophical approaches. The research results found are as follows; First, Eutanasia is contrary to the medical code of ethics, although this practice is applied in several countries through procedures and requirements that must be met. The two harms must be removed but cannot be eliminated by the other harm. Third Eutanasia is divided into two, namely active Eutanasia and passive Eutanasia. Active Eutanasia of scholars agree that the law is haram, whereas passive Eutanasia there are differences in ulama in it.

This study aims to determine the determination of the lowest selling price to British Propolis business partners in the perspective of Islamic law. This study uses a qualitative method with a normative and sociological juridical approach. The results of this study indicate several things. First, the partnership system used in the British Propolis business is a partnership system with an agency model. In marketing its products, the British Propolis business uses a Tiered Direct Selling (PLB) system. The practice of selling goods like this has developed in such a way with various innovations and patterns, but it is not yet certain whether it is in accordance with sharia principles. Pricing in the British Propolis business varies and differs at each partner level. The higher the partner level, the higher the profit that will be obtained when selling to final consumers. As for selling to end consumers, it is required for partners or anyone else not to sell British Propolis products for less than Rp. 250.000. Second, from the perspective of conditional sale and purchase, the conditions imposed in British Propolis business to its partners are valid and binding, because the conditions given to business partners include conditions that are permitted in buying and selling, in which there are certain benefits for the seller or buyer. As for the law on determining the lowest selling price to people who are not business partners of British Propolis, the contract is valid but the conditions are false or not considered. So, people who are not partners may and are not guilty of selling British Propolis products below a predetermined price.