This paper examines the comparative maqāṣid al-syarī’ah in the thoughts of ibn 'āsyūr and jasser auda, preceded by examining the construction of maqāṣid  al-syarī’ah thinking of ibnu' āsyur and jasser auda which contains the background of thought, maqāṣid  al- theory. shārī 'ah, and the method of determining the maqāṣid  al-syarī’ah. This paper also analyzes the advantages and disadvantages of the similarities and differences between the maqāṣid  al-syarī’ah which was initiated by Ibn 'Āsyūr and Jasser Auda. Not to forget that this type of research is library research using a comparative approach. The results show that the similarities of maqāṣid  al-syarī’ah ibnu āsyūr and jasser auda both make constructive criticism of the traditional model maqâsid for various reasons, while the difference is that the concept of maqāṣid asy-syarīʻah is offered with their background backgrounds. The weaknesses of the maqāṣid al-syarī'ah Ibn 'Āsyūr are that the big idea is still the same as that of Imam al-Shāṭibī such as the method of istiqrā' and the way of expressing the aims of shari 'by paying attention to the form of amar, nahi which has a clear start, while the lack of maqāṣid al-syarīʻah Jasser Auda is in the author's opinion setting aside the turast tradition.

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This paper discusses the contextualization of the purpose of marriage contained in the letter Ar-Rum verse 21. It starts by examining the text of the verse using the lughowiyah rules, then the internal context of the verse, the interpretation of the verse according to the Salaf and Khalaf scholars, which then analyzes the understanding of the letter ar-rum: 21 in the current context. This is done to seek a complete understanding of the purpose of marriage in the present context. This paper is included in library research using the descriptive-qualitative and contextual interpretation analysis methods. This paper shows that the purpose of marriage contained in the letter Ar-Rum verse 21 is not just a reproductive function, but has a wider scope, such as economic improvement, intellectual-moral improvement, and activation of protection.

This paper aims to strengthen the basis of judges' ijtihad in deciding cases related to granting mandatory wills to heirs of different religions. This research uses normative research with juridical analysis. Based on the results of the research, the author will examine using Satjipto Rahardjo's progressive legal theory as his analysis. Problems related to the distribution of inheritance are problems that often occur. One that is still being debated is the distribution of inheritance to heirs of different religions. Several court decisions have determined their decision to give mandatory wills to heirs of different religions. This mandatory will is nothing but to fulfill justice. The Compilation of Islamic Law only mentions mandatory wills for adopted children and adoptive parents. However, in deciding a case, the judge has the principle of freedom so that he can do rechtsvinding (legal discovery). The judge's ijtihad in determining the mandatory will has its basics, first considering historical factors, secondly using the interpretation method, thirdly using argumentum analogy, and fourthly the existence of Islamic inheritance law. The results of the judge's ijtihad are efforts to fulfill justice and achieve maslahah. Keywords: Different Religion Heir, Mandatory testament, Rechtsvinding Abstrak Tulisan ini bertujuan untuk menguatkan dasar ijtihad hakim dalam memutuskan perkara terkait dengan pemberian wasiat wajibah kepada ahli waris yang berbeda agama. Penelitian ini menggunakan penelitian normatif dengan analisis yuridis. Berdasarkan hasil penelitian, penulis akan mengkaji dengan menggunakan teori hukum progresif Satjipto Rahardjo sebagai pisau analisisnya. Permasalahan terkait pembagian harta warisan merupakan permasalah yang sering kali terjadi. Salah satu yang masih menjadi perdebatan adalah pembagian harta warisan kepada ahli waris beda agama. Beberapa putusan pengadilan telah menetapkan putusannya untuk memberikan wasiat wajibah kepada ahli waris beda agama. Pemberian wasiat wajibah ini tidak lain untuk memenuhi keadilan. Dalam Kompilasi Hukum Islam memang hanya menyinggung wasiat wajibah bagi anak angkat dan orang tua angkat. Akan tetapi dalam memutuskan suatu perkara, hakim memiliki asas kebebasan sehingga mampu melakukan rechtsvinding (penemuan hukum). Adapun ijtihad hakim dalam menentukan wasiat wajibah memiliki dasar-dasar tersendiri, pertama mempertimbangkan faktor sejarah, kedua penggunaan metode interpretasi, ketiga metode argumentum peranalogium, keempat eksistensi hukum kewarisan Islam. Hasil ijtihad hakim tersebut merupakan upaya dari pemenuhan keadilan dan mencapai kemaslahatan. Kata Kunci : Ahli Waris Beda Agama, Wasiat Wajibah, Rechtsvinding

Not bereft of the vision of 2030, Saudi Arabia reformed its Islamic family law, which resulted in the issuance of Niẓam al-Aḥwāl al-Syakhṣiyyah 1443 H. However, this modernization attempt is shadowed by the long-term preference for the established madhab. By focusing on the talaq issue, this article aims to investigate to what extent this Niẓam articulated with Hanbali madhab in managing divorce. As a normative study, data were collected by examining the primary resource, Niẓam al-Aḥwāl 1443. The result indicates that the positivization of divorce is primarily attributable to the Hanbali’s source of law. This (intra-doctrinal) positivization is intended to ensure legal certainty for the sake of this nation's modernization efforts. It affirms that the attempt in the private sector is in fact a manifestation of the 2030 political vision.[Tidak lepas dari visi 2030, Arab Saudi mereformasi hukum keluarga Islamnya, yang berujung pada keluarnya Niẓam al-Aḥwāl al-Syakhṣiyyah tahun 1443 H. Namun, upaya modernisasi ini terbayangi oleh preferensi jangka panjang terhadap madzhab yang telah mapan. Dengan berfokus pada masalah talak, artikel ini bertujuan untuk menyelidiki sejauh mana Niẓam ini berkaitan dengan madzhab Hanbali dalam mengatur perceraian. Sebagai kajian normatif, data dikumpulkan dengan mengkaji sumber primer, Niẓam al-Aḥwāl 1443. Hasilnya menunjukkan bahwa positivisasi talak terutama disebabkan oleh sumber hukum Hanbali. Positivisasi (intradoktrinal) ini dimaksudkan untuk menjamin kepastian hukum demi upaya modernisasi bangsa ini. Ditegaskan bahwa upaya di sektor swasta sebenarnya merupakan perwujudan dari visi politik 2030.]