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This article examines the relationship between Islamic politics and democracy in contemporary Indonesia. As the country with the largest Muslim population in the world, Indonesia presents a distinctive dynamic in the interaction between Islamic values and modern democratic systems. This study aims to analyze how Islamic political actors, including political parties and religious organizations, interact with and adapt to democratic practices in the post-Reform era. The research employs a qualitative method through a literature review of Indonesian academic journals published within the last five years. The findings indicate that Islamic politics in Indonesia is plural and dynamic, showing an adaptive tendency toward democratic principles. Islamic values such as deliberation (shura), justice, and equality are considered compatible with democratic ideals. However, Islamic politics also faces contemporary challenges, including the politicization of religion, identity politics, and social polarization. The article concludes that the relationship between Islamic politics and democracy in Indonesia is dynamic and largely adaptive within the framework of the Pancasila state.

This article examines three major streams of Islamic political thought in Indonesia through a comparative analysis of the ideas of Mohammad Natsir, Abu Bakar Ba’asyir, and Abdurrahman Wahid (Gus Dur). Mohammad Natsir embodies the constitutional–integralist perspective, which seeks to formalize Islam as the foundation of the state by utilizing democratic mechanisms and constitutional political processes. In contrast, Abu Bakar Ba’asyir reflects a radical–ideological orientation that firmly rejects democracy and advocates the full implementation of Islamic Sharia through extra-constitutional and non-parliamentary movements. Meanwhile, Abdurrahman Wahid represents a substantive–cultural approach, opposing the formal institutionalization of Islam within the state while promoting Islamic values as ethical guidance for building a tolerant and pluralistic nation. The contrasting viewpoints of these three figures highlight the diversity of Islamic political discourse in Indonesia and illustrate the evolving interaction between religion and state. Overall, this study demonstrates how Islamic thought continues to adapt and remain relevant within Indonesia’s multicultural and democratic context.

This study discusses the judge’s considerations in granting permission for polygamy to a husband who had committed adultery, as stated in the Religious Court Decision of Tanjung Karang Number: 737/Pdt.G/2024/PA.Tnk. Generally, Law No. 1 of 1974 in conjunction with Law No. 16 of 2019 on Marriage upholds the principle of monogamy but allows polygamy under certain conditions with court approval. This case is particularly interesting because the court granted permission for polygamy to a husband who was proven to have engaged in an affair and committed adultery resulting in a child born out of wedlock. The study aims to identify the legal considerations of the judge and the legal implications regarding the marriage and joint property. The research employs an applied normative legal method with a qualitative approach, using primary data from interviews and secondary data from legislation and legal literature. The results show that the judge considered granting permission for polygamy as a means of legalizing the existing relationship to maintain public morality and prevent continuous sinful behavior, although it conflicts with moral values. Legally, the second wife has no rights over the joint property acquired before the polygamous marriage, as stipulated in Article 65 paragraph (1) letter b of the Marriage Law

This study discusses the judge’s considerations in granting child custody of a non-mumayyiz (underage) child to the biological father in the Religious Court Decision of Tanjung Karang Number: 1379/Pdt.G/2024/PA.Tnk. Generally, according to Islamic law and the Compilation of Islamic Law (KHI), custody of a non-mumayyiz child is granted to the biological mother. However, in this case, the panel of judges decided to grant custody to the biological father. The purpose of this research is to identify the legal reasoning behind the judge’s decision and the legal implications of such a ruling. The study employs a normative juridical method with a descriptive-analytical approach, supported by primary data obtained through interviews and secondary data from legislation and legal literature. The results show that the judge’s consideration was based on the best interest of the child principle, as the mother had remarried a non-Muslim man and converted to another religion, which made her ineligible to be the custodian under Islamic law. The legal implication of this decision reinforces the authority of judges to interpret hadhanah provisions contextually, ensuring the protection of the child’s rights and supporting their growth in accordance with religious teachings and prevailing social norms.

This study stems from a classic question in the study of political hadith regarding leadership, specifically the hadith "The Imams are from Quraysh," which is often understood textually as requiring leaders to be from the Quraysh tribe. This kind of understanding often stops at the normative and historical level, without considering the socio-political context of modern society, which is fundamentally different from the early Islamic era. As a result, a gap emerged between the moral message of the hadith and the reality of the leadership system in democratic countries like Indonesia. This research aims to reanalyse the meaning of hadiths about Quraysh and non-Quraysh leadership, and to trace their relevance to the concept of state leadership in the Indonesian constitutional system, placing Islamic political theory and modern leadership theory on an equal footing (theory = theory). This research employs a qualitative approach based on library research, with the primary sources being political hadiths and classical references such as al-Ahkam al-Sulthaniyyah by al-Mawardi, supplemented by contemporary literature on the modern Indonesian government system. The analysis was conducted using comparative methods and content analysis to explore the commonalities and differences between the concept of Imamah in Islam and leadership in modern democratic systems. The research findings indicate that the hadith about Quraysh leadership cannot be understood rigidly as a limitation of lineage, but rather as an ethical guideline emphasising the principles of justice, trust, responsibility, and public interest. The ethical values in the hadith align with the basic principles of the presidential system in Indonesia, such as public accountability, limitation of power, and popular sovereignty, as regulated in the 1945 Constitution. Despite challenges such as corruption, the politicisation of religion, and weak leadership morality, the values of the hadith remain relevant if translated into public norms and modern governance practices. This research confirms that leadership in Islam and Indonesian democracy can complement each other, with Islam providing a moral and spiritual foundation, while democracy offers the legal and political structure to realise it.

This study delves into the philosophical foundations of natural law, contrasting the irrational theories of Thomas Aquinas with the rational perspectives of Hugo Grotius and Immanuel Kant, examining their relevance within Indonesia’s deeply religious and pluralistic context. Aquinas argues that natural law is divinely ordained and serves as a universal moral guide, where law and morality are intrinsically linked. On the other hand, Grotius proposes that while natural law originates from divine will, human reason enables individuals to comprehend it, even without divine revelation. Kant’s philosophy shifts the focus to moral autonomy and the freedom of individuals, emphasizing that legitimate law must be based on principles of universal morality that respect human dignity. In the context of Indonesia, with its diverse religious landscape, integrating these philosophical ideas provides a balanced approach to the interaction between secular law, religious teachings, and moral values. The research adopts a juridical-normative methodology with a conceptual and legislative approach, analyzing secondary legal sources to explore how natural law influences Indonesia's legal system. The findings indicate that while Indonesia's legal system primarily follows positive law, it would benefit from incorporating the moral and spiritual aspects derived from natural law theory. The study concludes that Indonesia’s legal system can achieve a more substantive form of justice by integrating the principles of Aquinas, Grotius, and Kant, thus ensuring a more harmonious blend of legal certainty, moral integrity, and religious principles in the country’s laws.  

The phenomenon of the “Sandwich Generation” (SG) in Indonesia, where individuals of productive age (30-40 years old) bear a double financial burden—supporting the needs of their children and immediate family (furu') while also supporting their elderly parents (ushul)—has become a widespread social and financial challenge. This pressure, exacerbated by inadequate income and low financial literacy, forces 94% of SG respondents to set aside their personal interests. This dilemma calls for a clear Sharia analysis of the priority scale of financial support. This article aims to analyze the SG maintenance dilemma through the Qawa'id Fiqhiyyah (Fiqh Principles) framework to establish a hierarchy of financial obligations. The two main principles used are Al-Farḍu afḍalu mina an-Nafli (Absolute Obligation takes precedence over Sunnah) and Al-Wājib lā yutrak illā liwājibin (An Obligation cannot be abandoned except for another Obligation). Fiqh analysis shows that the resolution of priority conflicts is based on the classification of the legal status of the recipient of alms, distinguishing between absolute obligations (Adami rights, contractual) and conditional obligations (wajib zhanni, Allah's rights). Key findings establish Sharia priorities in conditions of limitation: Self, Wife and Children (Absolute Obligations), Parents (Conditional Obligations), Siblings/Relatives (Sunnah/Nafl). This priority is established to protect the nuclear family unit as the foundation of society, in line with Maqāṣid ash-Sharīʿah (Sharia Objectives).

The Great Mosque of Banten is a historical heritage that reflects cultural acculturation and the glory of Islam in the Indonesian archipelago. This study aims to analyze the forms of collaboration between the government, local communities, and site managers in preserving the Great Mosque of Banten using the Collaborative Governance theory by Ansell and Gash (2007). A descriptive qualitative approach was applied through interviews, field observations, and document studies conducted in the Great Mosque area. The findings reveal that collaboration among stakeholders has not yet reached optimal levels due to limited communication, trust gaps, and conflicting interests. Nevertheless, functional cooperation has emerged through joint activities in sanitation, security, and tour guide training. Based on the five indicators of the collaborative process, direct communication (face to face dialogue) and trust building remain major challenges, while shared understanding between government agencies, the foundation, and the community has begun to develop. This study highlights the importance of sustainable collaborative governance in preserving the religious, historical, and social values of the Great Mosque of Banten while supporting the welfare of the surrounding community.  

This study examines Banten Lama as a political symbol that shapes regional identity in Banten Province. As the former center of the Banten Sultanate from the 16th to the 18th century, the site holds not only historical and religious significance but also functions as a symbolic space influencing political legitimacy and the construction of collective identity in contemporary Banten society. Using a qualitative approach with a case study design, this research analyzes how local government, political elites, and communities negotiate the symbolic meanings of Banten Lama through ritual practices, public discourse, and revitalization policies. Data were collected through literature review, non-participatory observation, visual documentation, and examination of policy documents. The findings reveal that Banten Lama operates as a symbolic arena that intertwines historical narratives, Islamic spirituality, and political interests. The government employs symbols of the former sultanate to construct moral legitimacy and a religious political image, while local communities interpret Banten Lama as a spiritual space and a source of economic livelihood. Although the use of historical symbols strengthens regional identity, it also gives rise to symbolic politics that often dominate public space without being accompanied by substantive policy outcomes. This study concludes that the governance of Banten Lama requires participatory and culturally grounded approaches to ensure the sustainable preservation of its historical and social values.

This study aims to analyze the meaning of interfaith marriage in the film Komang using Ferdinand de Saussure's semiotic theory. This theory emphasizes the relationship between signifier and signified as well as the concepts of langue and parole to explain the interaction between social systems and individual expression. The results of the analysis show that the visual, verbal, and symbolic signs in the film represent the clash between love and belief. Scenes such as the initial meeting at a cultural festival, family rejection, and symbolic marriage become a form of negotiation between social values and personal freedom. This film affirms that interfaith marriage in Indonesia can only be accepted through compromise with the religious norms of the majority, but still presents a message of tolerance through symbols of cultural harmony. Therefore, the film Komang is not just a romantic narrative, but a social reflection on the relationship between religion, culture, and love in a pluralistic society.

The development of Islamic political thought cannot be separated from the historical context and social dynamics surrounding it. One significant period that influenced the direction of this thought is the era of Western colonialism in the 19th to early 20th centuries. During this period, much of the Islamic world was under Western colonial rule, which had a profound impact on the social, political, and intellectual conditions of Muslims. Within the Muslim community itself, various internal issues related to religious understanding arose, causing difficulties in facing the dominance and hegemony of the West. Islamic political thought became one of the fields of study in political science, which is not only relevant today but also gained attention during the classical Islamic period. This study is highly significant, both in the development of knowledge and as a framework for political practice. Therefore, it is important to study Islamic political thought, as it provides deep insights into political dynamics and Islam’s contribution to shaping existing political systems, as well as offering perspectives that are useful in facing contemporary global challenges.

The purpose of this study is to determine how the social behavior of the Margoagung Village Community, especially Ngino Hamlet, in preserving local wisdom inherited from the ancestors of Mbah Bregas, especially in building community harmony. This field research was conducted using a qualitative descriptive method. This research was conducted by taking a case study in Ngino Hamlet, Margoagung Village, Seyegan Sub-district, Sleman Regency from June to July 2025. The informants of this study were the leaders, committees, traditional figures and all parties involved and witnessed directly the Merti activities of Margoagung Village. Data collection was carried out through observation, interviews and documentation. Data analysis was carried out through four stages, namely: data documentation, data reduction, data presentation, and drawing conclusions/verification. The study findings show that the entire series of Merti activities of Mbah Bregas Village, Margoagung Village build community harmony through participation, cooperation and mutual cooperation without distinguishing religion, ethnicity, race, social strata and profession.

This study examines the concept of women's leadership from an Islamic and Catholic perspective and how religious values ​​influence the acceptance and legitimacy of women's leadership in the public sphere. Using a qualitative approach using a desk study method, this study analyzes religious texts, scientific literature, and case studies of the leadership of two Southeast Asian women: Megawati Soekarnoputri in Indonesia and Corazon Aquino in the Philippines. The results show that both Islam and Catholicism have complex histories and interpretations of women's roles in leadership. While conservative and patriarchal readings exist within both traditions, there is also interpretive space that allows women to emerge as leaders. The leadership of Megawati and Aquino demonstrates that women are capable of leading with distinctive styles rooted in values ​​of spirituality, morality, and service. Both demonstrate a non-confrontational yet effective leadership approach, which simultaneously opens up space for reinterpreting women's roles in religion and politics. Thus, women's leadership is not a deviation from religious teachings, but rather part of the socio-religious dynamic that demands inclusivity and equality.

This study examines the concept of women's leadership from an Islamic and Catholic perspective and how religious values ​​influence the acceptance and legitimacy of women's leadership in the public sphere. Using a qualitative approach using a desk study method, this study analyzes religious texts, scientific literature, and case studies of the leadership of two Southeast Asian women: Megawati Soekarnoputri in Indonesia and Corazon Aquino in the Philippines. The results show that both Islam and Catholicism have complex histories and interpretations of women's roles in leadership. While conservative and patriarchal readings exist within both traditions, there is also interpretive space that allows women to emerge as leaders. The leadership of Megawati and Aquino demonstrates that women are capable of leading with distinctive styles rooted in values ​​of spirituality, morality, and service. Both demonstrate a non-confrontational yet effective leadership approach, which simultaneously opens up space for reinterpreting women's roles in religion and politics. Thus, women's leadership is not a deviation from religious teachings, but rather part of the socio-religious dynamic that demands inclusivity and equality.

Marriage is a physical and emotional bond between a man and a woman recognized by law and religion. In practice, issues often arise regarding the status of joint property acquired during marriage, especially in the event of divorce. To anticipate such disputes, a prenuptial agreement serves as a legal instrument that provides certainty and legal protection for both husband and wife in managing and dividing joint assets, either during the marriage or after divorce. This study aims to analyze the urgency of drafting a prenuptial agreement, identify the legal aspects that need to be included in the deed, and examine its juridical implications. This research employs a normative legal method with a conceptual and statutory approach, using descriptive-analytical techniques, secondary data sources, and qualitative analysis. The findings indicate that a prenuptial agreement has significant urgency in protecting the rights of both spouses in case of divorce. Furthermore, it holds binding legal force and creates juridical implications by clarifying the separation between personal and joint property, thereby ensuring legal certainty for both parties.  

Indonesia is a pluralistic country with diverse religions, races, ethnicities, and customs, making freedom of expression an essential right protected by law. Article 28E of the 1945 Constitution guarantees every citizen the right to freely express their beliefs and opinions. From the perspective of fiqh Siyasah Dusturiyah (Islamic constitutional politics), freedom of expression is a right that must be safeguarded by the state as long as it aligns with the principles of deliberation and does not contradict Islamic law. This study aims to examine the freedom of expression of Syaykh Al-Zaytun in light of Siyasah Dusturiyah and Article 28E of the 1945 Constitution. The research uses a normative juridical approach with primary data sources including the Constitution and the book Ilmu Hukum dalam Simpul Siyasah Dusturiyah by Ali Akhbar Abaib Mas Rabbani Lubis, as well as secondary sources such as books, journals, documents, and legal regulations. The findings indicate that Syaykh Al-Zaytun’s freedom of expression is permissible under both perspectives, provided certain conditions are met: it must comply with Islamic law and national law, uphold public interest, cause no harm, and be accompanied by social responsibility. Syaykh Panji Gumilang’s views should be understood as part of public discourse, not hate speech, as they aim to foster nationalism and the common good.  

This study discusses the judge’s considerations in rejecting a marriage annulment lawsuit due to coercion, as stated in the Religious Court Decision of Tanjung Karang Number: 1109/Pdt.G/2023/PA.Tnk. The lawsuit was filed by a wife who claimed she was forced into marriage due to threats from her parents, thus requesting an annulment based on Article 27 paragraph (1) of Law Number 1 of 1974 on Marriage. However, the panel of judges rejected the claim. This research aims to examine the legal reasoning behind the judge’s rejection of the annulment and the legal consequences resulting from the decision. The study employs a normative and empirical legal approach with a descriptive qualitative method, using primary legal materials such as legislation and court rulings, as well as secondary data from legal literature and interviews. The results show that the judges rejected the claim because the alleged coercion was not proven to constitute an unlawful threat as defined by law, and the marriage was conducted validly according to legal and religious provisions. The legal implication of this rejection is that the marriage remains valid and binding, and all legal rights and obligations between husband and wife continue to apply.

Indonesia is a unitary state, has a lot of diversity that combines various nationalities, dialects, religions, and communities. Therefore, as a diverse nation, moderation in religion is needed so that there is no degenerate behavior that can divide a country. Internalization of religious values in a multicultural society is an effort to integrate religious values with cultural and religious diversity in society. The main purpose of this internalization is to increase tolerance, respect diversity, and form an inclusive religious culture. This study aims to discuss the internalization of religious moderation values in a multicultural society. This study uses a qualitative approach and data processing using descriptive-analytical methods. Data processing is used as a benchmark to find out how the internalization of religious moderation values in a multicultural society, then takes several sources from the Bantengan village community to be used as research objects, in order to answer the main research questions, including: 1) How is the process of conveying understanding the values of religious moderation in a multicultural society in Bantengan Village. 2) How is the negotiation process with the community regarding the values of religious moderation in a multicultural society in Bantengan Village. 3) -How is the implementation of the values of religious moderation in a multicultural society in Bantengan Village? From the results and discussion of this study, it shows that there are several ways that the Bantengan village community does to internalize the values of religious moderation in a multicultural society. This study concludes that internalization of the values of religious moderation in a multicultural society in Bantengan Village can be done in various ways. An important effort to internalize the values of religious moderation in a multicultural society is to make the Bantengan village community a harmonious society by strengthening tolerance between religious communities, and having a spirit of justice between communities.

This study aims to examine the strategic role of the Cieurih Community Health Center in increasing public awareness of healthy lifestyles, particularly in the Cipaku Sub-district. Employing a qualitative descriptive approach, data were collected through observation, in-depth interviews with key stakeholders, and documentation of program activities. The collected data were analyzed using three stages: data reduction, data presentation, and drawing conclusions with verification to ensure validity. The analysis focuses on three main dimensions of the Health Center’s role: (1) Interpersonal Role, which involves direct interaction with the community to build trust, encourage participation, and foster behavioral change; (2) Informational Role, which encompasses the dissemination of accurate health information, educational campaigns, and correction of misinformation; and (3) Decisional Role, which relates to planning, implementing, and evaluating health programs in response to local needs.The findings reveal that the Cieurih Community Health Center has made significant contributions to raising awareness and promoting healthy living practices through these roles. Initiatives such as health counseling, mobile clinic services, and collaborative activities with community leaders have shown positive influence. However, the study also identifies persistent challenges, including low levels of community participation, insufficient financial and human resources, and the strong influence of traditional cultural practices and misinformation that hinder optimal outcomes. To address these obstacles, adaptive strategies are necessary. Recommendations include the development of personalized approaches tailored to the socio-cultural context, the use of innovative communication methods such as social media and visual storytelling, and the strengthening of cross-sectoral collaboration with educational institutions, religious leaders, and local government agencies. These measures are expected to enhance community engagement, improve the accuracy and reach of health information, and sustain the long-term impact of health promotion programs.

This research is motivated by the importance of understanding the niqab (face veil) as a religious symbol and an identity marker for Muslim women, which continues to spark public debate in Indonesia. The niqab is often viewed from various perspectives—religious, cultural, social, and political—making it a controversial topic. These differing viewpoints highlight the need for a deeper exploration of the meaning and practice of wearing the niqab, especially within Islamic higher education institutions. The study aims to examine both the normative and sociological aspects of niqab use among female students at Ma’had Al-Birr, Muhammadiyah University (Unismuh) Makassar. This institution is known for having a significant number of students who wear the niqab, each with different backgrounds and motivations, ranging from theological beliefs to personal convictions and environmental influences. The research employs a descriptive qualitative method with a field-based approach. It combines normative Islamic theological perspectives with sociological analysis, using data collection techniques such as observation, in-depth interviews, and documentation. The findings reveal that students perceive the niqab not merely as a religious obligation to cover one's aurat (parts of the body that should be concealed), but also as a symbol of piety, honor, obedience, and personal ijtihad (independent reasoning) in practicing Islamic teachings. An inclusive campus environment supports these students in engaging freely in both academic and social activities. However, challenges still arise, particularly in the form of stereotypes and perceptions of exclusivity that some individuals associate with niqab wearers. These misconceptions underscore the importance of cross-perspective understanding in addressing this phenomenon. This study is expected to contribute to the development of campus policies that support freedom of expression, uphold mutual respect, and promote a more inclusive, open, and tolerant atmosphere within Islamic higher education institutions—one that embraces the diversity of religious practices and encourages respectful coexistence.