Penelitian ini bertujuan untuk menganalisis akar krisis ekologis akut di Indonesia yang dipicu oleh paradigma ekonomi ekstraktif dan kegagalan regulasi sekuler seperti UU Cipta Kerja. Selain itu, studi ini berupaya meronstruksi konsep hukum Islam melalui perspektif Fikih Ekosentrisme dan revitalisasi instrumen Hima sebagai solusi alternatif untuk melindungi Wilayah Kelola Rakyat (WKR) serta mewujudkan keadilan ekologis yang substansial di tengah ambisi pertumbuhan ekonomi nasional. Penelitian ini menggunakan metode kualitatif dengan pendekatan yuridis-normatif dan studi kepustakaan yang mendalam. Data primer bersumber dari laporan strategis Wahana Lingkungan Hidup Indonesia (WALHI) seperti Environmental Outlook 2025. Analisis dilakukan dengan menyinergikan data krisis lapangan tersebut dengan literatur hukum Islam kontemporer dan jurnal internasional bereputasi untuk membedah fenomena ketersesatan pembangunan dari kacamata teologi progresif.. Hasil penelitian menunjukkan bahwa model pembangunan yang mengejar pertumbuhan PDB 8% telah mengakibatkan utang ekologis masif, termasuk deforestasi 26 juta hektar dan militerisasi tata kelola sumber daya alam. Ditemukan bahwa instrumen hukum positif saat ini cenderung memfasilitasi penghancuran alam demi investasi. Sebagai antitesis, Fikih Ekosentrisme dan konsep Hima menawarkan kerangka perlindungan kawasan yang lebih efektif dan berkeadilan karena menempatkan alam sebagai subjek hukum yang sakral. Revitalisasi Hima terbukti secara teoretis dan empiris mampu menurunkan laju kerusakan lingkungan sekaligus menjamin kedaulatan hak-hak masyarakat lokal atas ruang hidup mereka
This study advances the understanding of zakat behavior by challenging dominant behavioral approaches particularly those grounded in the Theory of Planned Behavior which reduce compliance to measurable determinants while overlooking its legal and experiential dimensions. Adopting a socio-legal Islamic law perspective, this research employs an interpretive phenomenological approach to examine how muzakki experience, interpret, and enact zakat as a binding religious obligation in contemporary urban contexts. Data were collected through in-depth interviews with 15 informants and analyzed using a systematic thematic coding process. The findings reveal that zakat behavior is fundamentally meaning-driven, rooted in experiential religiosity as an internalized moral and spiritual awareness. Institutional trust emerges not as a direct determinant, but as an interpretive mediator through which individuals assess the legitimacy of formal and informal zakat practices, resulting in hybrid distribution patterns. Critically, maqasid al-shariah operates as a practical framework of legal reasoning, guiding compliance based on the perceived realization of maslahah, adl, and tazkiyah, rather than procedural adherence alone. By integrating phenomenological insights with socio-legal analysis, this study reconceptualizes zakat behavior as a meaning-driven, legally interpreted, and socially embedded process. It contributes to the literature by moving beyond determinant-based models toward an integrative framework that bridges Islamic legal theory and empirical behavior. Practically, the findings underscore the need for maqasid-oriented governance and hybrid zakat management strategies that enhance institutional legitimacy by aligning formal systems with lived religious expectations.
Qanun Aceh Number 6 of 2014 on Jinayat Law, which was amended through Aceh Qanun Number 12 of 2025 concerning Amendments to Aceh Qanun Number 6 of 2014 on Jinayat Law, has been implemented for more than a decade and continues to attract national and international attention. Several provisions related to sexual violence have been criticized by gender observer groups through the List of Inventory Problems (DIM), particularly the requirement for female rape victims to provide evidence beyond their own testimony. Critics argue that this provision burdens victims and potentially hinders access to justice. This article also highlights that rape provisions were absent from the initial draft of the Qanun, indicating that the regulation emerged through a complex and contested legislative process. This study employs qualitative field research using primary and secondary data collected through interviews and documentation. Data were analyzed through reduction, display, and verification techniques, supported by sharia, normative-juridical, and empirical-juridical approaches. The findings reveal contrasting perspectives between the Qanun drafters and critics. The drafters view the Qanun as reflecting Islamic legal principles emphasizing repentance over imprisonment, while critics point to inconsistencies with the Indonesian Criminal Code (KUHP), enforcement challenges, and elements of gender bias. This study’s novelty lies in its analysis of the legislative trajectory of rape provisions within the Jinayat Qanun and its examination of how tensions between Islamic legal values, human rights discourse, and gender justice continue to shape the reform and implementation of Jinayat law in contemporary Aceh.
This article examines the radical transformation of the Saudi Arabian legal system under Vision 2030, marking a fundamental shift from the supremacy of traditional judicial interpretation to the codification of state positive law. The analysis focuses on Crown Prince Mohammed bin Salman’s (MBS) epistemological maneuver to limit the authority of "Ahad Hadith" (single-narrator reports) in the public sphere, mandating that state law rely exclusively on the Qur'an and Mutawatir Hadith. Using a juridical-normative approach and critical discourse analysis, this study tests the consistency of this doctrine within recent legislative packages, specifically the Personal Status Law, the Civil Transactions Law, and Evidence Law. The study covers a methodological inconsistency that the state rejects Ahad Hadith in economic matters to ensure investment certainty but retains them in socio-familial issues to maintain patriarchal stability. Consequently, this article concludes that Saudi legal reform is not a pure theological purification but a "pragmatic legal hybridity" which epistemologically lacks a strong academic basis. The claim of relying solely on Mutawatir Hadith serves as a discursive strategy for the "nationalization of Sharia," effectively reducing the role of clerics and judges from autonomous interpreters of divine law to bureaucratic executors of state statutes, serving political stability and global economic interests.
The rapid expansion of digital technology has transformed consent practices across various sectors, including notarial services, healthcare, and child protection. While electronic consent mechanisms are increasingly recognized as legally valid, concerns remain regarding their ability to ensure meaningful autonomy, informed understanding, and protection of vulnerable individuals. This study aims to examine the ethical limitations of contemporary electronic consent regimes and to evaluate them through the normative framework of maqashid al-shari‘ah. Employing doctrinal and comparative legal research, the study analyzes Indonesian digital legal regulations alongside selected international frameworks, including the General Data Protection Regulation (GDPR), the Children’s Online Privacy Protection Act (COPPA), and the United Kingdom’s Age Appropriate Design Code. The findings reveal that legally valid electronic consent often functions as procedural authorization rather than substantive ethical consent. In notarial services, consent mechanisms primarily verify identity without adequately ensuring voluntariness; in healthcare, digital consent may fail to secure meaningful patient comprehension; and in child protection, click-based consent frequently overlooks the limited capacity and vulnerability of minors. These findings indicate a persistent gap between legal validity and ethical legitimacy in digital governance. The study concludes that maqashid al-shari‘ah provides a human-centered framework that reorients electronic consent from procedural compliance toward the protection of autonomy, dignity, welfare, and vulnerable users in digitally mediated environments.
