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Mahdah worship holds a central position in Islamic teachings as a pure form of servitude to Allah SWT. Due to its tauqifi nature, the implementation of mahdah worship must strictly adhere to the provisions of the Sharia without additions or modifications. This study aims to examine and analyze specific fiqh principles that serve as guidelines in the practice of mahdah worship. A qualitative method with a library research approach was employed, through an in-depth review of classical and contemporary literature related to fiqh principles. The findings indicate that principles such as "the default rule in worship is tauqifi," "purity is not limited by time," and "no analogy (qiyas) applies to acts of worship whose rationale is unknown" function to safeguard the authenticity of worship practices from deviation. Understanding these principles is crucial to prevent innovations (bid‘ah) and to ensure that every act of worship remains aligned with Sharia directives. Furthermore, mastery of these principles assists muftis and jurists in issuing consistent and coherent fatwas. The implications of this study highlight the significance of fiqh education in strengthening the community’s awareness of authentic worship and providing a solid framework for evaluating religious practices amidst contemporary socio-religious dynamics.

Umar bin Khattab's Islamic economic policy in facing the crisis based on historical review and its relevance in the modern era. As the second Caliph, Umar bin Khattab implemented economic policies based on sharia principles, such as the establishment of Baitul Mal, management of zakat, kharaj, jizyah, and ushr, and the establishment of hisbah institutions to supervise the market. This policy succeeded in creating economic stability through fair distribution of wealth and a subsidy system for the poor. In addition, Umar carried out administrative reforms by establishing a transparent fiscal system and procuring currency to support the country's economy. In the modern context, Umar's economic principles are relevant to addressing global challenges such as social inequality, poverty, and economic crisis. This study confirms that Umar bin Khattab's Islamic economic thinking can be an alternative model that is humanistic and sustainable for current economic development.

Muhammad bin Al-Hasan Al-Syaibani (132-189 H/749-805 AD) was a leading fiqh expert and main student ofImam Abu Hanifah who played an important role in the development of the Hanafi School.Born in Wasith, Iraq, Al-Syaibani studied from great scholars such as Abu Hanifah, Abu Yusuf, Imam Malik, and Sufyan ats-Tsauri, combining the traditions ofahl al-ra'yi (Iraq) and ahl al-hadith (Medina).His works, such as Zhahir al-Riwayah (including Al-Jami' al-Kabir and Al-Siyar al-Kabir) and Al-Nawadir, have become major references in Hanafi jurisprudence. Al-Syaibani's political thought emphasizes the concept of a sharia-based state, social justice and accountable leadership. He divided the economic system into four sectors (agriculture, commerce, industry, and rent) with a focus on collective welfare. In international law (Al-Siyar al-Kabir), he formulated principles of relations between Muslims and non-Muslims, ethics of war, and diplomacy that have been influential until the modern era. This study analyzes the relevance of his thoughts in contemporary contexts, including Islamic economics, social justice, and international law, as well as the challenges in adapting his ideas amidst globalization. Al-Shaibani's thoughts offer an integrative framework between spirituality, morality, and governance practices,making them relevant to contemporary discussions of Islamic politics and economics.

This study examines the application of Qawaid al-Fiqhiyyah al-Ammah in the legal framework of interfaith marriage within Indonesia’s multicultural society, characterized by religious and cultural diversity. The research background highlights the challenge of aligning sharia principles with the social dynamics of a multicultural context, particularly concerning the potential harm of interfaith marriages. The objective is to understand how fiqh principles, such as Ad-Dhararu Yuzal and Kullu Syarthin Mukhaalif Li Ushul al-Syari’ah Fa Huwa Baathil, serve as methodological tools to evaluate the law of interfaith marriage. A qualitative approach is employed, utilizing normative-juridical and descriptive-analytical methods. The normative-juridical analysis involves studying the Qur’an (Surah Al-Baqarah: 221 and Al-Maidah: 5) and fiqh principles, while the descriptive-analytical approach explores the perspectives of fiqh schools (Hanafi, Maliki, Shafi’i, Hanbali) and Indonesia’s social realities. Data were collected through a literature review, including classical fiqh texts, academic journals, and contemporary Islamic legal documents, analyzed deductively and inductively. The study provides a comprehensive understanding of the flexibility of fiqh principles in addressing interfaith marriage challenges while upholding sharia and minimizing social harm.

In recent decades, the development of Islamic business has experienced significant progress, with an emphasis on sharia principles as the foundation of operations. In this context, Human Resource Management (HRM) plays a very strategic role in shaping Islamic work culture, improving employee performance, and ensuring compliance with sharia principles. This study aims to analyze the role of HRM in Islamic business.The results show that effective HRM in the context of Islamic business involves several aspects, such as recruitment and selection processes based on Islamic values, training that unites professional competence with spirituality, implementation of a fair and sharia-compliant compensation system, and performance management based on the principles of justice and trust. Although there are challenges, such as limited human resources who understand sharia principles, these challenges can be overcome through HR development strategies and an inclusive organizational culture. The findings of this study make an important contribution to the development of HRM policies and practices that are not only efficient, but also ethical and in accordance with Islamic teachings.

The aim of this research is to show how to maintain the existence of the sharia accounting profession in the era of industrial revolution 5.0 in Indonesia. The research method is qualitative with the type of literature study. The results of the research are that strategies for maintaining the existence of the sharia accounting profession in the era of the industrial revolution 5.0 in Indonesia can still be maintained in various ways, namely: (1) Designing assignments that are non-routine and unstructured, where the performance of judgment and wisdom really requires a mindset. humans and special skills that can only be done by humans and cannot be done by technology such as robots or other technological tools; (2) Using Technical Skills and Ethics (TEQ) by understanding relevant technology and acting with ethics and a sense of responsibility not only to stakeholders in the world but to Allah SWT in the afterlife; (3) The duties of sharia accountants as supervisors of sharia-based industries provide great opportunities for sharia accountants to maintain their existence (4). There is no need to worry about the impending threat of industrial revolution 5.0 in the sharia accounting profession because technological developments cannot be prevented. However, what must be done is to adapt and improve the quality of accounting education by providing services both virtual and conventional and (5) Technology will never be able to replace the role of ethics and Islamic religious values ​​and principles in business concepts or transactions based on Islamic sharia.

This research discusses the application of Islamic economic principles during the leadership of Al-Khulafa' Al-Rasyidin, namely Abu Bakar Ash-Shiddiq, Umar bin Khattab, Uthman bin Affan, and Ali bin Abi Talib. The focus of the study lies on the application of sharia values such as justice, honesty, zakat, and wealth distribution in economic policy and governance. The study found that the caliphs consistently implemented Islamic economic principles in state financial management, zakat collection and distribution, market supervision, and protection of property rights. Such implementation proved the effectiveness of the Islamic economic system in creating social justice and public welfare. The application of Islamic economic principles in financial management has an important role because it provides a strong ethical and moral basis, supports the creation of a sustainable economy, and emphasizes justice in the distribution of wealth in society. These principles serve as guidelines for individuals to manage their finances wisely so as to bring benefits not only to themselves, but also to their social environment. By applying these values, wealth inequality can be prevented and a stable and fair economic system can be built. Islamic economics also emphasizes the importance of transparency and honesty in every financial transaction. By avoiding unethical practices such as usury and excessive speculation, individuals can maintain integrity and create a financial system that is aligned with moral values. In addition, Islamic economic principles contain a high value of social responsibility, reflected in the teachings on Zakat, Infaq, and Sadaqah which encourage individuals to participate in social development and help those in need. Therefore, managing personal finances based on these principles not only ensures individual financial sustainability, but also has a positive impact on the well-being of society at large.

In the current digital era, technological advances have brought considerable changes, which can be seen in the way individuals gather information, interact, and play an active role in social life. The concept of citizenship is no longer limited to the physical world, but has expanded to the digital. In the digital sphere, everyone has rights and obligations, including maintaining communication ethics, protecting personal privacy and others, and taking part in more positive activities. As in the Islamic view, in the digital world, people must always participate and be based on sharia principles, such as honesty, responsibility, and respect for the rights of others. This study aims to examine the role of digital citizenship in the perspective of Islamic law, which uses a qualitative approach and normative analysis. The results of this study also show that there are several aspects that are influential in the digital era such as the importance of protecting personal data as part of the main objective of sharia, maintaining communication ethics by prioritizing the principles of politeness and honesty, and preventing the spread of hoax information. Islam also strongly emphasizes the importance of hate speech and bullying among virtual communities. In addition, freedom of expression in the digital sphere must be accompanied by moral responsibility to anticipate conflicts.With this understanding, Muslims are expected to contribute to creating a digital space that is safer, healthier, harmonious, and in accordance with sharia teachings

One of the human rights protected by several national and international legal instruments is freedom of opinion. In a democratic country like Indonesia, it is protected under Article 28e Paragraph (2) and (3) of the 1945 Constitution and Article 19 of the Universal Declaration of Human Rights. However, in Islam, freedom of opinion is not absolute, meaning that it has a basis based on Sharia principles to uphold the common good. This study uses a qualitative literary analysis method in conjunction with a descriptive-analytical approach with relevant aspects of Islamic law and national regulations. According to the results of the study, Islam encourages behavior that is consistent with the law and does not conflict with Sharia principles, such as not requiring slander, hoaxes, or division. As stated in positive legal regulations, the state also has an obligation to maintain harmony between individual rights and public welfare. Therefore, it is necessary to align Sharia law and the right to freedom of opinion to create a democratic society that still respects religious norms.

This study examines the transformation of zakat law from a purely textualist Sharia approach to its institutionalization within the framework of the modern state. The research is motivated by the evolving practice of zakat, which is no longer solely based on classical legal texts but is now regulated and managed institutionally by the state to ensure effective and equitable distribution. The aim of this study is to analyze the process and implications of this paradigm shift in zakat law. The research employs a qualitative method through literature review and normative legal analysis of zakat regulations in Indonesia. The main findings indicate that the institutionalization of zakat improves accessibility, transparency, and accountability, while also presenting challenges in maintaining alignment with core Sharia principles. The implications of this research are significant for policymakers and zakat institutions in developing an adaptive and sustainable zakat legal system.

Qawāʿid fiqhiyyah are a set of legal maxims or principles used in the science of fiqh to understand and interpret Islamic law. The term “qawāʿid” means rules or principles, while “fiqh” refers to a deep understanding of Islamic law. Thus, qawāʿid fiqhiyyah function as general guidelines in deriving legal conclusions from sharia texts. This study specifically examines the application of qawāʿid fiqhiyyah in the context of siyāsah fiqhiyyah, or Islamic political jurisprudence. Siyāsah fiqhiyyah refers to the principles of Islamic law applied in political and governmental affairs. In this context, “siyasah” refers to the management of public and state matters based on Islamic legal values. The main objective of applying these principles is to ensure that governmental policies and actions align with sharia and aim at achieving the welfare (maṣlaḥah) of the people. This research aims to explore how legal maxims play a role in shaping a normative framework for public policy within an Islamic governance context. Using a qualitative approach and literature review, the analysis shows that the integration of qawāʿid fiqhiyyah and siyāsah fiqhiyyah is essential in establishing a just government that adheres to Islamic principles and promotes public welfare. The findings are expected to contribute to the body of knowledge in Islamic legal studies, particularly in offering contextual solutions for the challenges of modern governance.

The dual citizenship policy in Indonesia is a complex issue within national law and has various implications, including from the perspective of Islamic law. Islamic law does not explicitly regulate the concept of citizenship in the modern sense but has principles that can be used to analyze this policy, such as al-wala’ (loyalty), mu’ahadah (agreements), and maqasid al-shariah (the objectives of Islamic law). This study employs a normative juridical method with a conceptual and comparative legal approach to understand how Islamic law can contribute to assessing Indonesia's dual citizenship policy. The findings indicate that although Islamic law does not explicitly prohibit dual citizenship, certain principles must be considered, such as loyalty to the state and justice in legal relations. Therefore, the implementation of the dual citizenship policy in Indonesia should take into account aspects of Islamic law to align with the national legal identity based on Pancasila and the values of justice.

Al Ghazali and a series of ideas related to Islamic economics discuss usury in terms of achieving an integrated community economy, as well as an analysis of the Kredivo application in that context. Al Ghazali argues that usury is contrary to the function of money as a medium of exchange and a measure of value, therefore causing suffering and accumulating wealth in only a few people. He classifies two types of usury: usury an nasi'ah and usury al-faḍl, both of which are prohibited in transactions between similar goods. Lending money with interest in the context of the Kredivo application certainly violates Islamic law as the first reason, and is also related to the point that usury is contrary to the economic principles stated by Al Ghazali. Al Ghazali shows the sharia attitude that opposes arbitrary control and management of assets by emphasizing awareness of justice. Therefore, through the analyses above, it becomes clear why Kredivo is easily labeled as haram because it has the potential to harm many people, many people who are certainly not supported by welfare.

Controlling of da'wah activities is very important to ensure that the message conveyed is in accordance with the true teachings of Islam and does not deviate from the principles of sharia. In the era of globalization, the challenges faced in da'wah are increasingly complex. Various understandings and interpretations of Islamic teachings have emerged, which often cause conflict and division among the people. Therefore, supervision is the key to preventing ideological deviations and extremism that can damage the image and disrupt social harmony. This research was conducted using the literature study method, namely a research method that is carried out by reading and reviewing various written sources related to the topic being discussed. These sources can be books, scientific journals, articles, or other documents that are relevant to the theme of supervision in da'wah activities. Definition of Supervision Purpose of Supervision Challenges Risks of Da'wah Without Supervision (Controlling) Solutions in Resolving Various Existing Challenges Supervision of da'wah activities is crucial to maintaining religious harmony and national security. However, the challenges faced are very complex, covering regulatory, social, technological, and security aspects. Collaborative efforts are needed between the government, clerics, society, and technology to create an effective monitoring system without stifling freedom of expression. With the right approach, da'wah can remain a means of enlightenment, not a source of conflict.

This study discusses the construction system in Japan from the perspective of Sharia business management. Japan is known for its high construction standards, advanced technology, and disciplined work system. The study aims to analyze how Sharia business principles can be applied in the construction industry in Japan, particularly in workforce management, finance, and business ethics. Using a qualitative descriptive method, this research explores the firsthand experiences of construction workers in Japan and the policies that support Sharia business practices in the industry. The findings indicate that there are opportunities to implement Sharia concepts in human resource management and financial transparency.

This study aims to analyze the level of students' understanding of trading activities from an Islamic perspective. The research method used is quantitative descriptive with data collection techniques through distributing questionnaires to 107 students of the Faculty of Economics and Business at the Indonesian Education University. The results of the study indicate that the level of respondent achievement (TCR) is in the high category in terms of understanding the definition of trading (84.35%), the principles of transparency and fairness in transactions (88.32%), and the obligation of zakat on investment results (81.07%). However, in terms of risk management (52.57%) and decision making influenced by emotions (57.71%), students' understanding is still in the moderate category. These findings indicate an imbalance in understanding the main aspects of sharia trading activities. Therefore, this study emphasizes the importance of increasing sharia financial literacy through comprehensive educational programs and curricula in order to form investment behavior that is not only rational but also in accordance with ethical and just Islamic principles.

This article discusses the secret to wealth from the perspective of the Hadith of Prophet Muhammad (peace be upon him), emphasizing the importance of understanding wealth both spiritually and physically. In society, many questions arise regarding how to become wealthy according to Islamic teachings, especially based on the Prophet's hadiths. Therefore, this article aims to provide a Sharia-compliant guide on how to acquire wealth and how to distribute it properly. The discussion focuses on four main points: (1) understanding true wealth that has eternal value in the hereafter, (2) motivation to pursue wealth, (3) factors that attract sustenance, and (4) factors that hinder sustenance. The author highlights the issue that many people desire wealth but pursue it through means prohibited in Islam, such as stealing, engaging in usury, or seizing others' rights. In this context, the hadiths serve as the main foundation for explaining the principles of blessed and lawful wealth. Through this article, the author hopes to provide society with the correct understanding of how to seek worldly wealth while upholding Islamic values. This article is also expected to serve as a guide to build spiritual awareness and ethical conduct in striving for success, and to offer a reflection for both the author and readers on the journey toward halal and blessed wealth.

This study aims to analyze the influence of technology on Islamic education using a library research approach. The background of this study lies in the increasing use of digital technology in Islamic learning processes, both in formal and non-formal education. Technology is considered capable of expanding access to information, improving learning effectiveness, and supporting more interactive teaching methods. However, the integration of technology into Islamic education also presents challenges, especially in preserving Islamic values and student morality. The findings show that technology can serve as an effective medium for da'wah and education when used wisely and in accordance with sharia principles. Recommendations are addressed to educators and institutions to develop digital-based curricula that remain grounded in Islamic values.    

In the digital era, the ability to utilize social networks and digital platforms to gain financial education and make financial decisions in accordance with sharia principles is increasingly essential. This study aims to analyze the influence of social capital and digital literacy on Islamic financial literacy among Generation Z. A quantitative approach was employed, with primary data collected from 209 respondents through purposive sampling, consisting of Generation Z individuals residing in Yogyakarta. Data analysis was conducted using path analysis with the Structural Equation Modeling approach based on Partial Least Squares (SEM-PLS), utilizing the SmartPLS 3.0 software. Construct reliability testing, discriminant validity, and hypothesis testing were carried out to evaluate the relationships between variables. The results indicate that social capital and digital literacy have a positive and significant effect on Islamic financial literacy. Digital literacy enhances individuals’ access to Islamic financial information through digital media, while social capital strengthens knowledge sharing and trust within communities. These findings highlight the importance of leveraging digital technology and reinforcing community-based approaches to improve Islamic financial literacy. This study contributes to the growing body of literature on the interaction between social capital, digital literacy, and Islamic financial literacy in the digital age and offers strategic insights for educational institutions and financial service providers to promote sharia-based financial literacy.

This thesis examines the legal consequences faced by notaries who refuse to draft credit agreement deeds containing elements of usury, with a focus on Tuban City. The study addresses two main issues: whether a notary can lawfully refuse such a deed, and what legal sanctions may apply if they do. Using a normative legal research approach with case, statutory, and conceptual analyses, the study finds that while the UUJN (Notary Law) does not explicitly permit refusal on religious grounds, it also does not prohibit it if the client can be served by another notary. Refusal based on Islamic principles—specifically the prohibition of usury (riba)—does not warrant sanctions under Article 85 of the UUJN, unless the refusal leads to the client's abandonment. In such cases, administrative sanctions may apply. According to the Notary Code of Ethics, acting outside legal provisions may also result in disciplinary action. The study concludes that current laws do not provide sufficient legal protection for notaries who seek to align their professional duties with religious beliefs. It recommends legal reform to ensure notaries have the right to uphold sharia principles without fear of sanctions, through amendments to the UUJN that consider religious freedom and human rights, while still ensuring client access to legal services.