<![CDATA[Abstrak Penelitian ini menguji validitas "Syariatisasi" Islamicoin (ISLM) di tengah polarisasi metodologis antara pendekatan kehati-hatian (ihtiyath) PWNU Jawa Timur dan pendekatan adaptif ('urf) PWNU DIY. Menggunakan metode yuridis-komparatif, dokumen resmi kedua lembaga dievaluasi secara komprehensif melalui pisau analisis Maslahah Mursalah. Hasil penelitian menunjukkan bahwa integrasi tata kelola syariah dan fitur filantropi (Bayt Al-Māl) Islamicoin baru memenuhi kepatuhan administratif. Secara fundamental, Islamicoin gagal memitigasi volatilitas ekstrem karena ketiadaan aset penjamin riil (underlying asset). Dalam ruang dialektika, pelonggaran PWNU DIY berbasis 'urf kurang akurat memotret risiko spekulasi pasar. Sebaliknya, larangan rigid PWNU Jawa Timur atas kripto tanpa wujud fisik ('ain musyahadah) lebih kokoh dalam menutup celah gharar (ketidakpastian) dan maysir (perjudian). Kesimpulannya, menurut teori Maslahah Mursalah, kemaslahatan pelengkap Islamicoin harus digugurkan demi menegakkan kemaslahatan primer berupa perlindungan harta umat (hifdz al-mal). Mencegah kerusakan (dar’u al-mafasid) wajib didahulukan daripada mengambil manfaat. Implikasinya, syariatisasi aset digital mutlak memerlukan pergeseran menuju Asset-Backed Tokens demi stabilitas nilai tukar. Kata Kunci: Islamicoin, Syariatisasi Kripto, Bahtsul Masail, Maslahah Mursalah, Volatilitas. Abstract This study examines the validity of the “Sharia-ization” of Islamicoin (ISLM) amid the methodological polarization between the precautionary (ihtiyath) approach of the East Java PWNU and the adaptive ('urf) approach of the DIY PWNU. Using a comparative legal methodology, the official documents of both institutions were comprehensively evaluated through the lens of Maslahah Mursalah. The results indicate that the integration of Sharia governance and the philanthropic features (Bayt Al-Māl) of the new Islamicoin only meets administrative compliance. Fundamentally, Islamicoin fails to mitigate extreme volatility due to the absence of real underlying assets. Within this dialectical framework, the 'urf-based leniency of PWNU DIY inaccurately captures the risks of market speculation. Conversely, the rigid ban by PWNU East Java on cryptocurrencies without a physical form (‘ain musyahadah) is more robust in closing the loopholes of gharar (uncertainty) and maysir (gambling). In conclusion, according to the theory of Maslahah Mursalah, the secondary benefit of Islamicoin must be set aside to uphold the primary benefit of protecting the community’s wealth (hifdz al-mal). Preventing harm (dar’u al-mafasid) must take precedence over seeking benefit. The implication is that the sharia-compliant regulation of digital assets absolutely requires a shift toward Asset-Backed Tokens to ensure exchange rate stability. Keywords: Islamicoin, Sharia-Compliant Cryptocurrency, Bahtsul Masail, Maslahah Mursalah, Volatility.]]>
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