It was known that Dayak people as well as other tribes had its own norms and laws,  known as Hadat  in every activity and situation. This was also performed by Ngaju Dayak society in discarding a hunch, namely manuhir. Manuhir is an alternative healing carried out by Ngaju Dayak people in ancient times to get rid of the hunches within. This paper attempted to describe Manuhir custom in the view of Ngaju Dayak people at Palangka Raya, Central Kalimantan. In addition, it was also  to maintain manuhir as an alternative healing carried out by Ngaju Dayak people as an identity of Dayak Ngaju people, so that the meaning of this ritual did not face obscurity in the future. The implementation of  muhuhir action indicated the obidience of  Dayak Ngaju people in their customs and traditions, since this activity was a mandatory for those who have such hunches.

The main purpose of Community Service (PKM) is to bring educational institutions closer to the community, so that universities can help the community in the fields of education, counseling, developing human resources and community knowledge and prospering the economy. The targets of this Community Service (PKM) activity are zakat managers or zakat collectors in Palangka Raya City as well as the local community. So we need programs / activities related to zakat amil who carry out zakat management manually. So that this activity is carried out to develop the resources and knowledge of zakat amil in managing zakat more professionally and using technology. The implementation of community service activities at the Faculty of Economics and Islamic Business IAIN Palangka Raya has been going well and smoothly, the zakat collectors in the Menteng sub-district, Palangka Rata city are very enthusiastic about participating in the activities held.

The birth of Supreme Court Regulation Number 5 of 2019 concerning Guidelines for Trialing Applications for Dispensation of Marriage is certainly a legal instrument as a means of achieving justice, certainty and benefits for justice seekers, especially as a condition for marriage under the minimum age limit for marriage after the revision of the marriage law. The purpose of this study is to examine the position of Supreme Court Regulation Number 5 of 2019 concerning Guidelines for Trialing Applications for Dispensation of Marriage. This research uses normative method. The background findings of Supreme Court Regulation Number 5 of 2019 concerning Guidelines for Trying Marriage Dispensation Applications to complete the legal vacuum after the revision of the Marriage Law in providing a legal umbrella for the process of adjudicating applications for marriage dispensation which so far have not been clearly regulated in laws and regulations. Position of Supreme Court Regulation Number 5 of 2019 Regarding Guidelines for Adjudicating Applications for Marriage Dispensation, judges must ensure that children's statements are heard in court as an effort to prevent violations of children's rights.

Arbitration in Islamic law is known as the term tahkim which comes from Arabic. Arbitration in Islam has been recognized in the Al-Qur’an, Sunnah and Ijmak. In Indonesia, sharia arbitration focuses on the field of muamalah or sharia-based civil law. Sharia arbitration is very relevant in resolving sharia banking disputes. The practice of tahkim has been done by the companions of the Apostle. Thus, the problems that are resolved by arbitration institutions are not against Islamic law, because Islamic law itself recognizes the legality of arbitration as dispute resolution. However, in the formation of an arbitration institution, elements prohibited by religion should not be included and its decisions are also not contradicting religious law. If a case is related to an arbitration institution to settle it, then according to Islamic law the official judicial institution is no longer authorized.

Sharia compliance is currently an important issue for sharia bank stakeholders in Indonesia. There have been many sharp criticisms from the public regarding the compliance of Islamic banks to Islamic principles, that Islamic banks in Indonesia are currently not compatible with sharia. This condition may be a positive impact of the increasingly massive socialization of Islamic banking to the public so that people are starting to become aware and have sufficient knowledge of Islamic banking, both from a juridical perspective as a regulatory framework and a solution to the legal vacuum of sharia banking regulations to ensure legal certainty, as well as a perspective. philosophical on the regulatory system that aims to create justice and benefit in Islamic banking practices.