The imposition of collateral in muḍārabah financing contracts is a separate issue for Islamic banks even though in principle Islamic banks are not required to ask for collateral, but in practice, collateral is one of the elements that must be met by business actors in muḍārabah financing contracts. When the collateral is not applied, problems often arise in the case of debtor default. The problem in this study is whether the imposition of collateral can be used as an effort to resolve debtor disputes in muḍārabah financing contracts. To answer the research question, the method used is a normative juridical research method where the law is not only seen as law in books but also the law in action with the statutory approach and case study approach, namely the decision of the Mahkamah Agung. The results of the study presented that binding guarantees in muḍārabah financing contracts can be used as anticipation to minimize the risk of loss based on article 39 of Law no. 21 of 2008 concerning Islamic Banking. When the business actor defaults, neglects, and breaches the contract in muḍārabah financing, the guarantee can be used as an effort to mitigate the settlement of muḍārabah financing disputes to pay off obligations to Islamic banks.

This paper analyzes the legal protection of children with special needs during the COVID-19 pandemic. This legal sociology research uses a qualitative approach. The research location is in Medan, North Sumatra province. The results show that the legal protection of children with special needs in Medan City, North Sumatra province related to education, rehabilitation, and social assistance is still not fulfilled even though there are regional regulations in the province of North Sumatra. This is due to inadequate facilities and infrastructure that hinder the fulfillment of these rights. This is contrary to Islamic law, where children's rights must be guaranteed, protected, and fulfilled by maqashid al-syari'ah, namely the maintenance of offspring. It also contradicts Article 5 paragraph (1) of Law Number 8 of 2016 concerning Persons with Disabilities, that persons with disabilities have the same rights in life and livelihood.

Penyelesaian Kasus Sengketa Wakaf di Indonesia dalam analisis UU Nomor 41 Tahun 2014. Dalam penelitian dimuat beberapa latar belakang berkaitan langkah-langkah praktis dalam menyelesaikan perkara tersebut antara lain, dapat diselesaikan di luar pengadilan (ADR) dan melalui hukum Positif yang berlaku di Indonesia yaitu UU Nomor 14 tahun 2014 tentang wakaf. Tentu, dengan tujuan agar setiap problematika kehidupan dapat diatasi agar tujuan kehidupan manusia dapat berjalan dengan jalan perdamaian. Penyelesaian sengketa melalui luar pengadilan (ADR), dapat ditempuh melalui non-ligitasi dengan konsep perdamaian atau dalam Islam dengan konsep sulh sedangkan dalam hukum positif dapat ditempuh dengan pidana. Sebab, instrumen wakaf sesungguh sangat berkaitan erat dengan kesejahteraan umat manusia dan juga agar yang berwakaf terus mendapat balasan (ganjaran) hingga akhir waktu sampai diakhirat Settlement of Waqf Dispute Cases in Indonesia in the analysis of law number 41 of 2014. The reaserch contains some background related to practical steps in resolving these cases, among others, can be resolved out of court (ADR) and thought poditive law that applies in Indonesia, namely Law Number 14 of 2014 concercing waqf. Of course, with the aim that every problem of life can be overcome so that the purpose human life can be carried out in a way of peace. Dispute settlement thought of out court (ADR), can be reached throught non-litigation with the concept of peace or in Islam with the concept of shole while in positive law it can be pursued with a criminal. This is because the waqf instrument is actually very closely related to the welfare of mankind and also so that the waqf continues to receive rewerds until the end of time until the hereafter.

From the discussion of damaged cash exchange transactions carried out by corrupted money collectors in the city of Medan, the author can draw several conclusions, as follows: Currency transactions that are unfit for circulation that occur in the city of Medan are closely related to the concept of the sharf contract in the perspective of Islamic economic law. This is, if we look at it from the object being transacted, namely currency, even though the money is money which is not fit for circulation. In this transaction, the terms and conditions in the sharf contract concept must be fulfilled in it. The application of Law of the Republic of Indonesia Number 7 of 2011 concerning Money Changes in the community has been running, but is still not optimal. This is because there are still many people who do not know or do not understand how to exchange their damaged cash. Most people feel that the damaged cash they have is no longer sold to be spent. In fact, based on the Regulation of Members of the Board of Governors Number 19/13 / PDADG / 2017 concerning Rupiah Currency Exchange, it explains the procedure for exchanging money that is not fit for circulation. In the perspective of Islamic economic law, the practice of changing corrupted money by the corrupt money-seeking community is divided into three opinions. One opinion says, it is legally forbidden'. This opinion argues that the laws that apply to paper money also apply to gold and silver. There are two requirements in the sale and purchase of gold with gold or silver and silver, namely: the same weights and cash in one agreement. Meanwhile, the second opinion is allowed even though there is a difference in the nominal value. Another case is the third opinion which first sees the public's attitude towards money unfit for circulation.

This article examines substitute heirs in Islamic and civil code inheritance laws. In Islamic inheritance law, substitute heirs are regulated based on the provisions of the Islamic Law Compilation in article 185, stating that if the heirs die, their inheritance rights are given to their children. In civil code, substitute heirs are regulated based on articles 841-848, with provisions covering the replacement of rights and obligations such as the replaced person’s life. This research relies on two questions: what are the substitute heir concepts according to Islamic and civil code inheritance laws? Moreover, how is the comparison of substitute heir concepts based on Islamic and civil code inheritance laws? This study aims to analyze the existence of substitute heirs in Islamic and civil code inheritance laws. To answer both questions, this research employed a normative juridical method, with an approach to laws, cases, comparisons, and conceptual approaches, including conceptual theories and ideas regarding the substitute heir concept in the perspective of Islamic and civil code inheritance laws. This study finds that Islamic inheritance law is based on the Qur’an and hadith, mentioning that the share of the substitute heirs is not the same as that of the replaced heirs. In contrast, according to civil law, the share of the substitute heirs is similar to that of the replaced heirs. Furthermore, this study contributes significantly to realizing benefit, peace, and justice in the distribution of inheritance.Artikel ini mengkaji tentang ahli waris pengganti dalam hukum kewarisan Islam dan hukum kewarisan KUH Perdata. Dalam hukum kewarisan Islam, ahli waris pengganti diatur berdasarkan ketentuan KHI dalam pasal 185 di mana diberikan hak kepada ahli waris yang meninggal lebih dulu dapat diganti oleh anaknya. Dalam hukum Perdata, ahli waris pengganti diatur berdasarkan pasal 841-848, dengan ketentuan meliputi penggantian hak dan kewajiban seperti hidupnya orang yang diganti. Penelitian ini dilandasi oleh dua pertanyaan. Yaitu bagaimana konsep ahli waris pengganti menurut hukum kewarisan Islam dengan hukum kewarisan KUH Perdata? Dan bagaimana perbandingan konsep ahli waris pengganti antara hukum kewarisan Islam dan kewarisan perdata. Kajian ini bertujuan untuk menganalisis keberadaan ahli waris pengganti dalam kewarisan Islam dan BW. Untuk menjawab pertanyaan tersebut, metode yang digunakan adalah yuridis normatif, dengan pendekatan Undang-Undang, kasus, perbandingan dan pendekatan konseptual, berupa teori konsep dan ide mengenai konsep ahli waris pengganti dalam perspektif kewarisan Islam dan hukum kewarisan KUH Perdata/BW. Kajian ini menemukan jawaban bahwa hukum kewarisan Islam bersumberkan al-Qur’an dan hadits, dengan ketentuan bagian ahli waris pengganti tidak sama dengan yang diganti, sementara menurut hukum perdata bersumberkan pada Undang-Undang, ketentuan bagiannya sama dengan yang diganti. Selain itu, kajian ini berkontribusi secara signifikan dalam mewujudkan kemaslahatan, kedamaian dan keadilan dalam pembagian kewarisan.