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Abstract. During the pandemic, there were many people who suffered big losses and had an impact on the economy, so this caused people who experienced a downturn in the economy to be particularly encouraged to apply for loans via the internet. Especially online loan transactions are very supportive because they are very easy to reach. So, people don't need to leave the house to carry out this transaction. The research being carried out has the aim of discussing the rise of online loans during the pandemic and a review of sharia economic law on online loans during the pandemic and an evaluation of sharia economic law on online lending practices is the main focus of this research. The method used is descriptive qualitative, with a literary nature because it analyzes and discusses to conclude the legal status regarding online loans. Keywords: Online Loans, Islamic Economic Law, Pandemic Abstrak. Selama pandemi, masyarakat banyak sekali orang-orang yang merugi besar dan berpengaruh dalam perekonomian, sehingga pada hal ini menyebabkan masyarakat yang mengalami penurunan dalam perekonomian terdorong terutama untuk mengajukan pinjaman melalui internet. Terutama transaksi pinjaman online ini sangat mendukung karena sangat mudah dijangkau. Jadi, masyarakat tidak perlu meninggalkan rumah untuk melakukan transaksi ini. Pada penelitian yang sedang dilakukan ini memiliki tujuan yang dapat membahas tentang marakya pinjaman online selama pandemi dan tinjauan hukum ekonomi syariah pada pinjaman daring selama pandemi dan evaluasi hukum ekonomi syariah terhadap praktik pinjaman daring ini adalah fokus utama penelitian ini. Metode yang digunakan adalah deskriptif kualitatif, dengan sifatnya yang bersifat kepustakaan karena menganalisis dan mendiskusikan untuk menyimpulkan status hukum mengenai pinjaman daring. Kata kunci: Pinjaman Daring, Hukum Ekonomi Syariah, situasi pandemi

This literature review article presents an analysis of the concepts of Ariyah, Grants, Gifts, and Samsarah from a theoretical and practical perspective to understand the complexity and legal framework governing these transactions in an Islamic context. The data is analyzed in depth to identify key elements and relationships between concepts. Ariyah (borrowing) is the loan of goods without remuneration, Hibah (grant) is the voluntary gift of a living person to another, Hadiah (gift) without expectation of reward, and Samsarah (brokerage) is connecting between parties involved in a transaction (such as buyers and sellers) in which the intermediary is given a certain commission. Despite having fundamental differences in definition and application, these four concepts play an important role in society. From a theoretical perspective, each concept has a legal basis and principles governing it. In practical terms, the application of Ariyah, Grants, Gifts, and Samsarah is seen in various aspects of daily life, from trade transactions to social relations. Understanding these concepts helps individuals and organizations manage relationships and transactions more effectively according to the principles of sharia law.

Problematic financing is an unavoidable risk for banks in providing financial services. This situation can occur when the debtor fails to fulfill his obligations to the bank, either due to business failure or deliberately not paying financing obligations according to the agreement due to the debtor's bad character. This research aims to identify the factors and impacts of problematic financing in sharia banking, the resolution mechanism, as well as the regulation and relevance of sharia economic law in resolving these problems. The method used is normative juridical (legal research) which focuses on studying the application of applicable positive legal rules or norms and is related to the substance of the research. The research results show that problematic financing factors originate from internal factors (managerial errors) and external factors (debtor errors). Resolving problematic financing can be done through alternative dispute resolution or litigation (resolved by the court). Meanwhile, sharia economic law regulations regarding the resolution of problematic financing can be carried out by means of tahkim, through qadhi, or resolved by means of al-ishlah.

Trade is an activity that is inherent in human life and in Islam trade has an important role in advancing the economy and facilitating the exchange of goods and services in accordance with Islamic knowledge, Sharia Law, Globalization and technological developments. Apart from that, changes in regulations are one of the challenges facing Islamic trade in the modern era. However, there are also important opportunities, such as e-commerce, Islamic finance, and halal products, that enable Muslim traders to innovate and compete in global markets. In an era of ever-changing global trade, Muslim traders around the world must continually monitor changes in consumer demand, regulations and technology. With a good understanding of the markets and a commitment to Islamic principles, traders can take advantage of Islamic trading opportunities in this modern era. Halal trade is a clear example of how adaptation to these changes can bring success in the context of Islamic trade.

The rapid advancements in Artificial Intelligence (AI) have raised significant ethical concerns across various sectors, necessitating the need for robust ethical frameworks to guide their development and implementation. This study explores the intersection of AI ethics and Islamic law, focusing on how Maqāṣid al-Sharīʿah, the higher objectives of Islamic law, can be applied to AI governance. By examining key Islamic principles such as justice, transparency, privacy, and human dignity, the study investigates how these values can provide a moral compass for addressing AI-related ethical challenges, such as algorithmic bias, privacy violations, and the erosion of human autonomy. The Maqāṣid al-Sharīʿah framework offers a proactive and vision-oriented approach, prioritizing societal well-being while ensuring the alignment of AI technologies with Islamic moral standards. Unlike traditional Islamic legal responses, which are often reactive and case-specific, the Maqāṣid approach promotes the anticipatory evaluation of technologies, emphasizing the need for a balance between technological innovation and ethical responsibility. The paper also discusses potential solutions to bridge the gaps between global AI ethics frameworks and Islamic ethical standards, including interdisciplinary collaboration and the development of hybrid regulatory models. Additionally, it highlights the need for continuous updates to Islamic legal frameworks to address emerging technological issues, ensuring that AI systems are ethically sound, Shariah-compliant, and beneficial to society. This study aims to contribute to the growing discourse on the ethical implications of AI from an Islamic perspective, offering insights into how Islamic law can play a crucial role in shaping the future of AI governance.

As the main source of law in Islam, the Qur'an has described various types of criminal offenses and their punishments, which are called Jarimah. This is relevant to the aim of enacting God's laws on this earth for the benefit and happiness of humans themselves. The provisions of sanctions that Allah gives to the perpetrator of the abuse are not intended to take revenge for what he has done, but rather to fulfill the rights of Allah and the rights of the persecuted family as a form of justice, providing a deterrent effect and protecting the public. As amukallaf, humans should obey and submit to the sharia rules that Allah has established in the Qur'an in order to be safe from sanctions both in this world and in the afterlife. The crime of theft is a violation of social norms, both state legal norms and religious norms. Any religion does not justify its followers stealing, because it will be detrimental to the victim and social order (Iqbal, 2021). In the Indonesian Criminal Code, the crime of theft is written in the Criminal Code (KUHP), Volume XXII II, Articles 362-367, Crime of Property, which has various types and sanctions for theft. (Lutfi, Kurniaty, Basri, & Krisnan, 2022). According to crime statistics published by BAPPENAS, the level of property crime or theft in Indonesia increased during 2012-2013, with 25,036 cases in 2012 and 25,593 in 2013. (Aeni, 2021). If we look at other countries, countries that follow the rules of Islamic law, namely Saudi Arabia, the application and provisions of this country's laws are derived from the rules of the Islamic religion, which uses the Koran and Hadith as sources of law. to take the law. According to the Arab Social Defense Organization, Saudi Arabia has much lower rates of property or theft than in Arab countries such as Syria, Sudan, Egypt, Iraq, Lebanon and Kuwait, which do not implement Islamic criminal law. The rate of property crime or theft in these six countries is much higher, namely 650 times higher than Saudi Arabia. (Fitrah, 2021). The problem is that ordinary people do not have a deep understanding of Islamic criminal law. People will only feel that Islamic criminal law fines are sadistic, inhumane and violate human rights. It is believed that any theft must be sanctioned, or the punishment is amputation, although certain conditions must be met in Islamic law for amputation to be punishable. (Muhammad Wahyu, 2018). The Indonesian Criminal Code and Criminal Code have different legal systems and sanctions for perpetrators of theftAbstracts consist of abstracts in English and abstracts in Indonesian. The abstract uses Garamond letters (10 pt) with a word count of 150 to 300 words. Abstracts must be concise, clear and complete. The abstract must contain the research objectives, methods, results (findings) and recommendations.

Islamic consumption is the activity of using or utilizing goods or services that are guided by Islamic values. There has been a lot of research that examines Islamic consumption, but there is still little research that discusses Islamic consumption from the perspective of Markash law. Documentary research is a research method where the researcher is present and plays a role in collecting data, processing data, presenting and analyzing data, and writing conclusions. The findings show that Islamic consumption must adhere to principles such as sharia or divine principles, the principle of quantity accuracy, the principle of prioritization of needs, and moral principles. Meanwhile, in Islamic law, Islamic consumption must be able to achieve the preservation of religion, the preservation of lineage, the preservation of reason, the preservation of soul, and the preservation of property. All the principles contained in Islamic consumption are intended to make Muslim consumption a form of worship, provide benefits and eliminate evil in accordance with sharia law.

In financial and economic management activities, the term banking is often known, both conventional banking and Islamic banking. Islamic banking is a financial institution that plays an important role in managing people's funds. Islamic financial institutions generally have a variety of products offered to the public. In banking activities, there are two main functions of the bank, namely as a savings and loan institution. The purpose of this article is to discuss and analyze related to one of the Islamic bank products, namely loan products that apply the Qardh contract to Islamic financial institutions. The results of the study indicate that the implementation of the Qardh contract in Indonesia is adjusted to the pillars, qardh requirements, and shigat qardh. Qardh contract can be interpreted as a loan that must be returned in the same amount with a certain pre-agreed period. In other words, Qardh is a loan without profit. If it is technically reviewed, then this loan will be given to someone or a sharia financial institution to another person who is used for emergency or urgent needs. The implementation of sharia accounting with Qardh contracts in Indonesia is guided by Law Number 21 of 2008 concerning Sharia Banking in Article 35 paragraph (1) which states that in practice sharia banking is required to implement the 5C principles, namely character, capacity, capital, condition of economy, and collateral.

Used goods are often considered garbage, but waste management is a serious problem in Indonesia, especially with increasing waste consumption and high poverty rates. Bank Sampah is emerging as a solution by managing used goods that have economic value, governed by environmental regulations. Although Bank Sampah is growing, there is no clear regulation on the legal entity used, especially in cooperation with third parties. Waste Bank with a sharia financial system has also emerged, but it is not yet clear in accordance with the applicable sharia banking regulations. The approach method used is normative juridical, analysing laws and regulations through literature study with the main study material in the form of regulations and secondary and tertiary materials. The results showed that the Waste Bank is a government solution with the 3R principle, involving the participation of the community, business entities, and local governments. Islamic Waste Banks such as iqtishadia in Pasong Village, Sumenep, are not only a place for collecting waste, but also conduct community assistance programmes. The Waste Bank helps alleviate poverty and the environmental law approach is key in achieving effective structuring and improving the environment.

Profit-sharing system in Islamic banks is one of the applications of Sharia since interest contradicts Islamic law. Islamic banks can engage in banking activities like non-Islamic banks as long as they do not contradict Sharia principles. Salam accounting is in the financial statements of PT Bak Syariah Indonesia and to ascertain the conformity of the accounting implementation with PSAK No. 59 and the Fatwa of DSN MUI. aimed at providing an overview of the object based on observable facts and providing an examination of the financial statement application comparison between the research item, PSAK No. 59, and the DSN MUI Fatwa. The findings indicate that PT Bak Syariah Indonesia employs Salam contracts with the following service items in order to execute Sharia accounting for Sharia service products: The application of Sharia accounting for Sharia service goods at PT Bak Syariah Indonesia, as well as Qardh: Haji Guarantee Fund, Export L/C, is in accordance with PSAK No. 59.

Shopee PayLater is Shopee's newest payment method that is easily accessible on smartphones via the internet by Shopee users. The Shopee PayLater payment method offers to active Shopee users. It aims to provide convenience for buyers in the form of loans with low interest rates. However, even though Shopee claims tousers must pay. Shopee also penalizes fines for late payments after maturity. The formulation of the problem in this study includes, how is the mechanism for buying and selling using the PayLater method on the Shopee application? and How is the review of sharia economic law on buying and selling using the PayLater method on the Shopee application? So this study aims to determine the mechanism of buying and selling transactions using PayLater in the Shopee application and to find out the review of sharia economic law on PayLater transactions in the Shopee application. This research is included in the type of qualitative research with data collection techniques used, namely interviews, observation, and documentation. From this data is analyzed through the stages of data reduction, data presentation, then conclusions. Based on the results of this study, it was found that in the Shopee PayLater payment method, usury was indicated because from the beginning of the agreement, Shopee set installment interest and penalties to compensate for late payments.

Pakistan's legal landscape is characterized by a complex interplay of various legal systems, including Islamic law (Sharia) and secular legal frameworks inherited from colonial legacies. This paper seeks to explore the dynamics of legal pluralism in Pakistan, focusing on the coexistence and interaction of Islamic law and secular legal systems within the country's judiciary and legal institutions. Through a comparative analysis, the paper aims to examine the historical evolution, sources, principles, and application of both Islamic law and secular legal systems in Pakistan, shedding light on their respective roles, conflicts, and accommodations within the Pakistani legal framework. Additionally, the paper will critically assess the challenges and opportunities posed by legal pluralism in Pakistan, particularly in terms of ensuring justice, rule of law, and human rights in a diverse and rapidly changing society.

Zina and accusations of adultery (qadzaf) are two central themes in Islamic criminal law. This research examines the definition, proof, and sanctions of zina and qadzaf from the perspective of Islamic criminal law using the literature method. Zina is defined as sexual intercourse outside a legal marriage, while qadzaf is accusing adultery without sufficient evidence. In Islam, adultery is proven by four witnesses, confession of the perpetrator, or other supporting evidence. The punishment for muhsan adulterers (married) is stoning, while ghairu muhsan (unmarried) are flogged 100 times. Meanwhile, qadzaf can be proven by four witnesses, confession of the perpetrator, or an oath (according to Imam Shafi'i). The punishment is 80 lashes and the testimony of the perpetrator is not accepted. Islamic criminal law strictly regulates adultery and qadzaf with high evidentiary requirements and severe sanctions. This type of research is a qualitative literature study and uses a descriptive analysis method, namely by analyzing various sources and relevant data. The existence of this prohibition of adultery and qadzaf aims to prevent harm, maintain honor, and uphold the benefit (maqashid sharia).    

The purpose of this research is to find out a review of the compilation of Islamic law regarding interfaith marriages from a sharia perspective. The method used in this research is qualitative, with a comparative approach by conducting literature studies related to studies of theories relevant to the problem of interfaith marriages. In the view of Islamic law, marriage between different religions is strictly prohibited because it is contrary to the rules of Islamic law in maintaining the existence of religion. The goal of marriage is to create a sakinanh, mawaddah wa Rahmah household, but this goal is very difficult to realize if the marriage is built on the basis of different religions. Based on Marriage Law Number 1 of 1974 which is implemented in the compilation of Islamic law, it states that it does not accommodate interfaith marriages to strengthen the arguments put forward in the Koran.

Conceptual understanding of riba and its influence in Islamic economics is an important subject in the context of Islamic finance. This research highlights the conceptual understanding of riba and its implications from the perspective of Islamic economics. Through a literature review approach, this article explores various views and arguments related to riba in Islam and Islamic economics. The analysis in this article underscores the need for a deep understanding of riba in the context of Islamic economics. Through this approach, policies can be formulated to promote principles of justice, equality, and sustainability in the Islamic financial system. Practical implications include profit-sharing systems such as mudharabah and musyarakah being used to replace riba practices, ensuring fairness and equality among parties involved in transactions. Additionally, a deeper understanding of Sharia economics and strict supervision of riba practices in the financial sector are crucial to assist individuals and institutions in managing finances in accordance with Islamic law. In conclusion, the conceptual understanding of riba and its influence from the perspective of Islamic economics is an important aspect in building a financial system that aligns with Islamic principles. By understanding the implications of riba, society can take more sustainable and equitable steps in developing Sharia-based economies.

The Islamic Financial Sector (IFS) is a rapidly growing sector in the Islamic economy. IFS operates on Islamic law, so it must always adhere to Islam. IFS plays a crucial role in implementing Islamic principles aimed at helping society achieve prosperity, honesty, and fairness through a profit-sharing system. One of the key players in the Islamic financial sector is Islamic banking, which has a low credit risk, resulting in a sufficient margin for MSMEs. MSMEs, also known as Usaha Mikro Kecil dan Menengah (UMKM), are a type of productive business owned by individuals or corporations and regulated by Law No. 28 of 2008. UMKM has a significant role in Indonesia's economy. This potential is what motivates Islamic banks to facilitate the provision of loans to MSMEs. As time passes, Islamic banks have become capable of supporting MSMEs, which in turn attract MSMEs to conduct transactions at Islamic banks.

This research focuses on the implementation of the Al Wadiah concept in the State Savings Bank (BTN) in Indonesia. The concept is based on Islamic law and deals with trust and custody. The bank has integrated Al Wadiah into its savings services and manages customer funds in accordance with Sharia regulations. This study uses secondary data to analyze the implementation. The study found that BTN offers a range of savings products that emphasize the security of deposited funds. The study also identified challenges and opportunities faced by the bank in implementing the concept. These challenges include regulatory changes, educating the public and a comprehensive understanding of Sharia principles. Despite these challenges, there are opportunities for BTN to expand its range of Sharia-based services and increase public confidence in the financial system.

The relationship between traditional Islamic jurisprudence (fiqh) and modern international human rights norms has long been characterized by debate and tension. Islamic law is commonly perceived as divinely grounded and normatively authoritative, whereas human rights frameworks are often viewed as secular, universal, and rooted in modern legal philosophy. This perceived dichotomy has contributed to the widespread assumption that Sharī‘a and human rights are inherently incompatible, particularly in sensitive areas such as gender equality, freedom of religion, and minority rights. Reassessing this tension is especially important for Muslim-majority societies that must reconcile religious legitimacy with global human rights obligations. This study explores the potential for harmonizing classical Islamic jurisprudence with contemporary human rights norms by identifying shared values, points of divergence, and feasible pathways for integration. Using a qualitative normative legal approach, the research employs doctrinal analysis of primary Islamic legal sources alongside international human rights instruments, supported by comparative analysis of key rights, including the protection of life, religious freedom, and gender equality. Interpretative analysis is applied to examine how classical and contemporary Islamic scholars conceptualize human rights within the Sharī‘a framework. The findings reveal substantial convergence between Islamic law and human rights norms, particularly in their shared emphasis on human dignity, justice, equality, and social welfare. While interpretative tensions persist, they are largely shaped by contextual and institutional factors rather than by the core ethical objectives of Islamic law. Integrative approaches grounded in ijtihad, maṣlaḥa, and maqāṣid al-sharī‘a offer constructive pathways for harmonization.

This research aims to determine the regulations related to the implementation of digital gold investment in Indonesia and to determine the form of legal protection that BAPPEBTI can provide through statutory regulations for digital gold customers. This research is normative legal research that is descriptive in nature. The research approach used is a statutory and conceptual approach. The types and sources of legal materials used consist of primary legal materials and secondary legal materials. The legal material collection technique used is literature study a. The legal material analysis technique used is deductive using the syllogism method. Based on the research results, it was found that the implementation of digital gold investment trading in Indonesia is generally regulated in the Commodity Futures Trading Law, explained in more detail in Minister of Trade Regulation No. 119 of 2018, and the technical provisions are regulated in BAPPEBTI Regulations. The legal protection that BAPPEBTI can provide to digital gold customers includes carrying out supervision and even inspection of companies carrying out digital gold trading activities, then if violations are found by the company concerned, BAPPEBTI can impose administrative or criminal sanctions. However, there is a contradiction in Article 6 letters e and f in the Commodity Futures Trading Law, in letter e it is stated that BAPPEBTI has the authority to carry out inspections of parties who have business permits, individual permits, approvals or registration certificates. However, in letter f it is stated that BAPPEBTI appoints another party to carry out certain inspections in the context of implementing BAPPEBTI's authority as referred to in letter e. This shows that BAPPEBTI as a special institution for futures trading cannot be directly involved in enforcing the futures trading system, which means that BAPPEBTI's role in providing legal protection for digital gold customers is not optimal.    

The term affiliate activity refers to actions taken by two parties to establish a partnership and build a mutually beneficial relationship. Marketing tactics used by business people include Influencers who function as target audiences and segments that are targeted for product promotion and branding. The aim of this research is to understand how Influencer Tasya Farasya and the Shopee Affiliate Program work and explore the legal aspects of sharia business related to collaboration between Influencers and the Shopee Affiliate Program. Researchers use descriptive qualitative methods using internet searching research, namely the process of searching for data via internet media to obtain information based on references, journals, articles. In this research, it was concluded that if an Influencer promotes a product, the Influencer will direct potential buyers to the affiliate's URL address. When the affiliate URL is opened, potential buyers will be directed to the seller's product sales website. This affiliate cooperation practice uses a samsarah contract because it is a form of intermediary between the seller and the buyer. In view of Sharia Economic Law, the practice of collaboration between Influencers and the Shopee affiliate program is permitted because it meets the requirements and is in line with the Samsarah agreement.