This article aims to elaborate Sultan Agung's Thought of Javanis Islamic Calender and Its Implementation for Javanis Moslem as guidelines in conducting daily activities. Sultan Agung was the third Sultan of Mataram in Central Java ruling from 1613-1645. A skilled soldier he conquered neighbouring states and expanded and consolidated his kingdom to its greatest territorial and military power. He was the greatest Sultan of Mataram. He sought to rationalize and improve the internal government of his kingdom. He reformed the tax-code and brought the courts and judicial system more in line with Qurʾānic precepts. He commissioned the building of the Karta Palace in 1614, the Royal Graveyard of Imogiri, as well as other social and civic structures within the kingdom. One of Sultan Agung's conceptual contribution was Islamic Javanese calendar. It is a blend of Saka calender system with the Hijriyah calender. Saka year system itself is a mix of original acculturation Javanese Hindu-Buddhist. In the culture of Java, Javanis Islamic calendar not only serves as a marker of an event but also serves as a predicted survival and happiness of an arranged marriage or a particular event.

One of the global problems faced by humans is the environment. The worsening global environmental conditions are inseparable from various problems ranging from garbage, logging, and air pollution due to industrial or transportation activities as the main cause of the environmental crisis. The basic principle of ecology is to maintain, preserve, utilize and preserve the environment for the lives of future generations. The idea of ecology and environmental sovereignty in the context of power is related between God, man and nature. The results of this study indicate that the Qur'an has a broad scope of knowledge, including ecology. Although not explicitly mentioned in the Qur'an, the Qur'an clearly explains the fundamental values of the environment (ecology). But with the changes and developments of an increasingly advanced era it turns out to be inversely proportional to the quality of nature and the environment. The rise of natural disasters that occurred lately is none other than the act of a greedy man and not aware of his existence and responsibilities on earth, if humans can understand well what has been interpreted by the Qur'an, then it is not impossible the relationship of God, humans and nature that is almost cracked can be restored.

Indonesian people use the profit-sharing system in the villages, especially in the fishing, agriculture and trade sectors. Farmers implement the profit-sharing system that refers to the values in sharia. The Islamic Sharia aims to realize human benefit in realizing kindness in the world and the hereafter because the benefit principle is the primary goal of Maqasid Al-Sharia. The benefits from Maqasid Al-Sharia have five principles of human interest called al-mabadi’al-khamsah or usul al-khamsah, including: guarding religion (hifz al-din), guarding the soul (hifz al-nafs), guarding reason ( hifz al-’aql), guarding property (hifz al-mal), guarding descendants (hifz al-nasl). The implementation of Maqasid Al-Sharia on the economic transactions of the Javanese community makes cooperation in the agricultural profit-sharing (paron). This research is library research using juridical-normative research type that is a research focused on examining the values of maqashid sharia in economic transactions of indigenous peoples. The research method used is juridical-normative using the positivist conception of legis. This conception views law as a normative system that is independent, closed, and detached from society’s real life. This research collects secondary data; library materials include official documents, journals, books, libraries, scientific works, articles, and documents. The results show that 1) The ”paron” cooperation carried out by farmers in Ngadiboyo Village is a cooperation agreement using verbal agreement and trust without a written agreement; 2) The ”paron” cooperation carried out by farmers in Ngadiboyo Village is following the view of sharia economic principles. It is because the ”paron” cooperation of the two parties has implemented sharia principles that are the principle of justice, the principle of voluntary, the principle of benefit, the principle of helping, the principle of honesty, the principle of trust, the principle of responsibility and the principle of permissibility. Referring to the main purpose of Maqasid Al-Sharia, it becomes the primary support in every economic transaction of the Javanese community. Keywords: Maqasyid Syariah; Economic Transactions; Javanese Society

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ro dan kontra mengenai praktik poligami menjadi pembahasan yang tak akan surut diperdebatkan oleh masyarakat diberbagai belahan dunia. Terlepas dari kontroversi mengenai isu poligami, penulis menjumpai sebuah situs media online yang justru gencar mempropagandakan praktik poligami, mereka menyebutnya dengan Komunitas Poligami, komunitas ini berekspansi tak hanya melalui aktivitas offline diberbagai daerah, akan tetapi juga kerap eksis menyuarakan pemahamannya menggunakan media online. Dalam penelitian ini penulis akan mengupas mengenai motif dari Komunitas Poligami di Indonesia serta mengeksplorasi praktiknya ditinjau dari perspektif CEDAW (Convention on the Elimination of All Forms of Discrimination against Women).CEDAW atau dalam bahasa Indonesia dikenal dengan  konvensi penghapusan seluruh bentuk kekerasan terhadap wanita, memiliki prinsip yang sejalan dengan nilai – nilai yang dijunjung tinggi oleh Islam, yakni prinsip kesetaraan (equality), keadilan (equity), serta sikap nondiskriminasi. Metode dalam penelitian ini menggunakan library research yang didukung dengan pengambilan data primer melalui wawancara. Hasil dari penelitian ini mengungkapkan bahwa motif dari terciptanya Komunitas Poligami di Indonesia adalah merupakan kepentingan keagamaan, mereka beranggapan bahwa syariat poligami adalah hal yang seharusnya tidak dianggap tabu dan hina, karena terdapat banyak hal positif yang tercipta dari keluarga poligami, diantaranya meminimalisir kasus perselingkuhan, jajan diluar, dan mempersempit penularan HIV. Lalu pertanyaannya adalah apakah motif tersebut murni untuk keperluan agama dan sarana menjadi Muslim yang kaffah (seutuhnya), ataukah terdapat motif lain yang terselubung?. Hal ini akan menjadi isu yang selalu menarik untuk diberbincangkan dan menghadirkan pemahaman serta wawasan baru yang lebih luas terhadap peneliti.