<![CDATA[The goal of the title is to find out how Puger Wetan fishermen welfare in maqashid syariah Al-Syatibi indicator. There is five indicators among them is religion, life, hereditary, mind, and wealth. Hence, there is three stages in maqashid syariah. First level is dharuriyyat, that should be safe-guardes, comfort or happiness named hajiyyat level, and luxury named tahsiniyyat level. The research methodology is explanative qualitative with case study. Data was collected through interviews where the informants in this study is Puger’s FKKUBN secretary, Big boat fishermen, jukung boat fisherman, the crew, respected old fishermen, and Puger Wetan village official. The second data was collected through journals, books, BPS, vilage’s data, internet access, and other literature. The result of this study is that fishermen in Puger Wetan village are not prosperous because they are failed in fulfilling the maqashid syariah indicator at the dharuriyyat level, namely wealth. The existence of fishermen's assets is included in riba qardh because the system of accounts payable between fishermen and pengambek (investors) requires additional benefits in the accounts payable agreement. As a result of the debt agreement above, the process of market balance has never happened because the price is in the hands of pengambek, so buying and selling activities at Puger’s TPI are not auctioned and the market is not running as it should. In the future, the above asset indicators can be improved by changing the debt agreement to become a mudharabah contract. However, the solution provided by the researcher can be practiced if the pengambek is also roomy and also aware that the system has been detrimental to fishermen and is committed to improving the welfare of fishermen in Puger Wetan villageKeywords: Maqashid Syariah, Al-Syatibi, Fishermen Welfare, PengambekThe goal of the title is to find out how Puger Wetan fishermen welfare in maqashid syariah Al-Syatibi indicator. There is five indicators among them is religion, life, hereditary, mind, and wealth. Hence, there is three stages in maqashid syariah. First level is dharuriyyat, that should be safe-guardes, comfort or happiness named hajiyyat level, and luxury named tahsiniyyat level. The research methodology is explanative qualitative with case study. Data was collected through interviews where the informants in this study is Puger’s FKKUBN secretary, Big boat fishermen, jukung boat fisherman, the crew, respected old fishermen, and Puger Wetan village official. The second data was collected through journals, books, BPS, vilage’s data, internet access, and other literature. The result of this study is that fishermen in Puger Wetan village are not prosperous because they are failed in fulfilling the maqashid syariah indicator at the dharuriyyat level, namely wealth. The existence of fishermen's assets is included in riba qardh because the system of accounts payable between fishermen and pengambek (investors) requires additional benefits in the accounts payable agreement. As a result of the debt agreement above, the process of market balance has never happened because the price is in the hands of pengambek, so buying and selling activities at Puger’s TPI are not auctioned and the market is not running as it should. In the future, the above asset indicators can be improved by changing the debt agreement to become a mudharabah contract. However, the solution provided by the researcher can be practiced if the pengambek is also roomy and also aware that the system has been detrimental to fishermen and is committed to improving the welfare of fishermen in Puger Wetan villageKeywords: Maqashid Syariah, Al-Syatibi, Fishermen Welfare, Pengambek1 Jurnal ini merupakan bagian dari skripsi Fajar Kristanto, NIM: 041311433005, yang diuji pada tanggal 16 Mei 2019.I. PENDAHULUANTujuan hidup manusia adalah mencapai kesejahteraan, meskipun setiap orang memiliki definisi yang berbeda-beda mengenai kesejahteraan. Sebagian besar pakar ekonomi mendefinisikan kesejahteraan sosial adalah pemenuhan kebutuhan hidup di dunia dan segala sesuatu yang mendukungnya. Todaro (2003) menjelaskan, “Kesejahteraan masyarakat menengah ke bawah dapat direpresentasikan dari tingkat hidup masyarakat. Tingkat hidup masyarakat ditandai dengan terentaskanya REFERENCESBakri, Asafri Jaya. 1996. Konsep Maqashid Syariah Menurut Al-Syatibi. 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