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This study examines the legality of pig valve transplantation in humans from an Islamic perspective, with the aim of understanding the differences of opinion that exist among scholars and medical professionals. This literature review identified two main views: first, arguments in favor of the use of pig valves in emergency situations, which adhere to the principle that patient safety should be the top priority. Proponents of this view argue that in critical conditions, such as heart failure, the use of pig valves can be justified to save lives, given the limited halal alternatives available. Second, there is a view that rejects the use of pig valves, arguing that the laws of halal and haram in Islam cannot be ignored, even in a medical context. Opponents argue that more sharia-compliant solutions should be sought, such as the use of valves made from synthetic materials or halal animals. This study shows that the legal issue of pig valve transplantation is multidimensional, encompassing medical, ethical, and religious aspects. Therefore, a constructive dialogue is needed between scholars, medical practitioners, and the community to find a solution that is acceptable to all parties, while respecting Islamic principles in medical decision-making.

Sharia economics has become an increasingly popular alternative in the global economic system because of its fair and ethical principles. In Banjar Regency, South Kalimantan Province, the economic potential based on wetlands has not been fully exploited optimally. This research aims to investigate and socialize the implementation of wetland-based sharia economics in the area, with a focus on the potential to increase the welfare of local communities. The research method used is a qualitative-descriptive approach with data collection through in-depth interviews, observation and literature study. The research results show that the socialization of sharia economics in Banjar Regency has not been implemented optimally, even though there is public awareness of sharia principles. The main obstacles faced include threatening public knowledge, lack of government support, and restrictions on access to Islamic financial institutions. This research concludes that there is a need for a comprehensive socialization strategy and collaboration between the government, financial institutions and the community to optimize the use of wetlands within a sharia economic framework. In this way, it is hoped that it can improve the economic welfare of the people of Banjar Regency and make the sharia economy a sustainable economic system.

This socialization activity aims to foster and increase the interest and enthusiasm of the younger generation, especially students at Ulul Al Baab Junior High School and Madrasah Aliya Ulul Al Baab. In addition, to socialize institutions, goods and services products and sharia-based practices in business. This is intended to revive sharia practices as a new trend in the field of muamalah for the easy generation amid the strong dynamics of the economy with the conventional system. The lecture and dialog method of PKM took place for two months in Kalumata Village, South Ternate City, involving 48 students from Ulul Al Baab Junior High School and Madrasah Aliyah. Students were able to understand that Islamic banks operate based on Islamic principles, which prohibit usury and apply a profit-sharing system that is more transparent and fair.

This study aims to explore Islamic legal views on euthanasia, particularly in the context of terminally ill patients. Using a literature study approach, this study analyzes Quranic verses, hadiths, and the views of scholars on euthanasia, which is generally rejected in Islamic law. As an alternative, palliative care is identified as a more appropriate ethical solution, focusing on alleviating pain and improving the patient's quality of life. This study also underlines the importance of dialogue between health professionals and scholars to develop care protocols that comply with sharia principles. These findings suggest the need for better education and training for health professionals on medical ethics in the context of Islamic law. In doing so, it is hoped that health practices can better respect religious values ​​and meet patient needs more effectively.

This article discusses the family planning program in Indonesia from an Islamic perspective. Indonesia, as a country with the largest Muslim population, faces challenges in managing population growth. Family planning, which began in 1968, aims to improve family welfare by regulating the number and spacing of children. Although there is controversy among the public regarding the acceptance of this program, many scholars consider it a positive step if done with good intentions. The research method used is journal review and descriptive, focusing on the views of scholars and related literature. This article explains the definition of family planning, its objectives, the types of contraceptives used, as well as the views of Islamic law regarding its implementation. Some scholars state that the use of temporary contraception is permissible, as long as it does not absolutely deny the gift of offspring. In contrast, permanent methods such as vasectomy and tubectomy are prohibited unless there are medical reasons. In conclusion, Islam provides room for the practice of family planning under certain conditions, promoting family welfare and reproductive health without violating the principles of sharia.

This study explores the fatwa of Sheikh Muhammad Arsyad Al Banjari in the book Sabilal Muhtadin regarding the permissibility of eating haliling (field snails) and the prohibition of eating anak wanyi (bee larvae) with a focus on the health perspective. Sheikh Muhammad Arsyad Al Banjari stated that snails are halal food, while bee larvae are considered haram. This study uses a literature study method to analyze the legal basis and health implications of both types of food. The results of the study indicate that snails can be safely consumed if processed properly, because snails are rich in protein and nutrients, but require special attention in processing to avoid the risk of infection from parasites or bacteria. Conversely, consuming bee larvae can pose health risks such as allergic reactions and dangerous toxins, and can have a negative impact on the bee population and ecosystem. The conclusion of this study emphasizes the importance of understanding fatwas from a health and ethical perspective, as well as the need for education regarding food processing practices that are in accordance with sharia principles and modern health standards.

This study aims to explore the application of Sharia economic principles in export and import trade through a qualitative approach. Sharia principles such as the prohibition of riba, gharar, and maysir, as well as fairness and transparency in transactions, are examined in the context of international trade practices. Data were obtained through in-depth interviews with traders, Sharia practitioners, and financial experts. The results show that despite challenges such as riba-free financing and currency fluctuation risks, Sharia-based solutions like salam contracts, murabahah, and wa’ad methods can help overcome these obstacles. This study highlights the potential of Sharia economics in fostering more ethical and sustainable international trade. With the growing global interest in ethical trade, Sharia principles have the potential to play a significant role in the future of international commerce.

This study discusses the interpretation of verses of the Qur'an related to the illegal taking of other people's property, especially in the context of the confiscation of corruptor assets, based on the views of Muhammad Quraish Shihab (Tafsir Al-Misbah), Hamka (Tafsir Al-Azhar), Ibn Kathir (Tafsir al-Qur'an al-'Azhim), and Wahbah Zuhaili (Tafsir al-Munir). This study uses a qualitative method with a library research approach to conceptually examine various things that are correlated with corruption from the perspective of the Qur'an. Therefore, this study is a type of qualitative and thematic research through literature review, namely by writing, reducing, and presenting data and analyzing it, as well as the theory of maqashid sharia and jinayah. The results of the study show that the commentators support the confiscation of corruptors' assets as a legitimate action in Islam, by the principles of maqashid al-syariah, especially the protection of property (hifz al-mal). Quraish Shihab emphasizes the importance of asset confiscation to restore justice and protect society. Hamka sees this action as a just punishment that also restores the rights of society. Ibn Kathir emphasizes that corruption must be punished strictly to prevent greater damage. Wahbah Zuhaili emphasizes the authority of the government in upholding justice and preventing injustice, including through the confiscation of illegal assets. This interpretation provides a strong theological basis for the policy of asset confiscation as part of the enforcement of Islamic law, emphasizing that such action is necessary to maintain balance and stability in society.  

Climate change presents a significant global challenge that requires urgent and comprehensive action to mitigate its adverse effects on ecosystems, society, and the economy. Islamic jurisprudence, with its rich ethical framework, offers valuable insights into environmental justice, presenting a Sharia-informed approach to climate change mitigation. This study explores how principles of Sharia, such as Hifz al-Bi'ah (protection of the environment), Amanah (trust), and Isrāf (prohibition of wastefulness), can form a robust foundation for addressing environmental issues. Islamic law emphasizes the responsibility of humans as stewards of the Earth, encouraging sustainable resource management and the prevention of environmental degradation. The study further discusses how Sharia provides a proactive approach to environmental justice, focusing on prevention rather than simply reacting to environmental damage. Additionally, it explores how Islamic principles align with international environmental frameworks, offering a holistic approach to climate justice that respects both local traditions and global imperatives. The findings highlight the potential for integrating Sharia-based principles into contemporary environmental policies, particularly in Muslim-majority regions, where these values can enhance the legitimacy and effectiveness of climate change mitigation efforts. The paper concludes with recommendations for further research on the practical integration of Sharia principles into global climate policies and calls for collaboration among Islamic scholars, legal experts, and environmentalists to develop actionable, Sharia-based environmental policies that contribute to global climate action.

This study aims to understand how the KUR financing mechanism using murabahah contracts is implemented by Bank Syariah Indonesia and its role in the development of micro enterprises. The research approach used is qualitative with a descriptive method. Research data was collected through in-depth interviews, direct observation, and documentation. The results of the study show that the murabahah contract is effectively applied in KUR financing at Bank Syariah Indonesia KCP Mojokerto Mojosari. This agreement allows banks to buy goods needed by customers and then sell them to customers with an agreed profit margin. The implementation of this murabahah contract provides an alternative financing that is in accordance with sharia principles, thus attracting the interest of micro entrepreneurs who want to avoid usury. In addition, this financing mechanism has also been proven to help increase production capacity and the economic welfare of micro business owners. This study found that the implementation of KUR financing through murabahah contracts at Bank Syariah Indonesia KCP Mojokerto Mojosari contributed significantly to the development of micro businesses. Micro-entrepreneurs who obtain this financing can expand their business, improve product quality, and expand the market. Thus, this financing not only helps in the provision of working capital but also encourages local economic growth.    

The integration of blockchain technology and cryptocurrency within the framework of Islamic finance has raised significant ethical, legal, and regulatory concerns. Blockchain technology, known for its transparency, decentralization, and immutability, offers a promising solution for enhancing financial inclusion, transparency, and security in financial transactions. However, the use of cryptocurrencies, such as Bitcoin and Ethereum, introduces complexities due to their speculative nature, which may violate Sharia principles like gharar (excessive uncertainty) and riba (usury). This study explores the compatibility of blockchain and cryptocurrency with Sharia law, focusing on the challenges and opportunities that arise in the context of Islamic finance. The study analyzes existing fatwas (Islamic legal opinions), regulatory frameworks, and the application of Sharia principles to emerging financial technologies. It discusses the ethical dimensions of blockchain and cryptocurrency, such as their potential to promote fairness and transparency, while addressing concerns about privacy violations and the risks associated with unregulated trading. Furthermore, the research highlights the lack of standardized global regulations for cryptocurrency and blockchain, which complicates their adoption in Muslim-majority countries. The study also emphasizes the importance of establishing Sharia-compliant governance frameworks and regulatory standards to ensure the ethical use of these technologies. Finally, the study provides recommendations for further research in the intersection of Islamic law, digital finance, and global governance frameworks, focusing on the development of policies that ensure Sharia-compliant digital assets and technologies.

This research examines the implementation of musyarakah contracts in the Islamic banking system in Indonesia. The main focus of the study is to analyze the implementation mechanisms, challenges faced, and development strategies of musyarakah contracts. Using a qualitative approach with a descriptive-analytical method, this research combines primary data from in-depth interviews with Islamic banking practitioners and secondary data from literature studies. The results show that although musyarakah contracts have great potential in realizing economic justice, their implementation still faces several obstacles, including operational complexity, risk management, and limited public understanding. This study finds that most musyarakah practices are in compliance with sharia principles, but still require improvements in aspects of risk sharing and loss management. The proposed development strategies include enhancing education, strengthening regulations, product innovation, and technology utilization. In conclusion, optimizing musyarakah contracts requires collaborative efforts from various stakeholders to overcome challenges and harness its potential in promoting fair partnership-based economic growth.

Banking has an important role in the development and support of the country's economy, especially after the enactment of Law Number 10 of 1998 concerning Banking. Islamic economics in Indonesia has now begun to be recognized and approved by the public, given the proliferation of Islamic-based banks making people understand the systems in Islamic economics. The establishment of the Islamic Development Bank (IDB) in 1975 triggered the establishment of Islamic banks around the world including Indonesia. The birth of Law Number 21 of 2008 concerning Islamic Banking is a guarantee for the existence and legal protection of Islamic banking after the last decade of its existence which only regulates one of the principles of profit sharing which does not definitively and comprehensively regulate bank activities based on sharia principles. The method used in this research uses qualitative research methods using interview, observation and documentation techniques. This type of research uses descriptive analysis. The development of Islamic economic law in the future must increasingly refer to the protection of the benefit of the people by using maqashid sharia as a methodology and perspective. To establish economic law that falls within the scope of muamalah fiqh, a comprehensive mastery of ushul fiqh is absolutely necessary, especially to find and determine the legal illat for ongoing economic practices. Failure to determine the illat leads to failure to master the source of the problem. The current Islamic economics only talks a lot about distribution and consumption, such as the distribution of money and capital claimed to be without usury and halal product certification, and does not appear to talk much about production and all aspects related to it, such as ownership of land, resources, capital and by the private sector and conglomerates, including the fulfillment of labor rights, destruction of nature by production activities, and so on. The determination of the illat and maqashid of sharia in the economic field is also expected to pay more attention to the material conditions in which unequal production relations between community groups have resulted in economic colonization and which are very detrimental to society, especially those who are in a weak position in terms of capital, resources and power.

In the current era of globalization, business development is occurring rapidly. The growth of various businesses is happening everywhere. The number of hotels currently available is increasing, both conventional and sharia, which is causing market competition to become increasingly fierce. Every consumer has a wide choice of products or services that they want to choose according to their individual wishes. Facilities and services are one of the factors that influence the quality of consideration of consumers or visitors in choosing hotel and lodging services. The aim of the research is to find out how the principles of Islamic Business Ethics are applied at Sharia Hotels in Jambi City, especially at OYO 2899 Ardilia Syariah Airport, Jambi City. The method used in this research is a data analysis method which refers to data collection techniques by means of observation, interviews and documentation. The research results show that facilities and services influence the application of Islamic business ethics principles in each Sharia Hotel.  

In every transaction or agreement they observe, notaries are crucial in guaranteeing adherence to sharia rules. It is essential for notaries to comprehend sharia principles in muamalah (business transactions) in order to perform their duties responsibly and in compliance with applicable legal rules. Muamalah based on sharia principles addresses a number of topics, including justice, openness, unity, and adherence to Islamic legal norms. To determine if a transaction or agreement complies with the relevant sharia principles, notaries must comprehend and internalise these principles. This research aims to find out, analyse and explain in depth the role of notaries in making financing agreement deeds based on sharia principles, so that they can contribute to the development of Islamic banking law and notaries in Indonesia, and analyse and explain comprehensively the responsibilities of notaries both civilly, criminally, and administratively for the sharia financing agreement deeds they make, so that they can contribute to the legal protection of the par. This research uses a type of legal research that is Normative as well as Sociological (empirical). The findings revealed that the role of the Notary in the application of Sharia principles in contract deeds at Bank Syariah Indonesia KC Batam is not overly dominant, because the Notary's role is essentially limited to legalising the contract, while the bank determines the contract's content entirely. The notary bears accountability for the Sharia Financing Agreement deed and must read and comprehend its contents. With this reading, the notary can also amend any inaccuracies in the deed's contents. The Notary will refuse to legalise the deed if it violates the law, public order, or decency. The constraints of the absence of Notary competencies that are in accordance with and fulfill sharia provisions, make not all Notaries who are partners of Islamic banks lack understanding of sharia principles.

With the existence of sharia banking , banks carry out business in a way that complies with Sharia, known as Sharia principles. It consists of exchanging money in accordance with sharia principles while managing risk ( mudharabah ), managing money ( murabahah ), fairness or abundance ( ijarah ), or lending money from one bank to another ( ijarah wa iqtina ) and so on. In its development, institutions outside the banking structure, such as insurance, also participated. Insurance is a non-bank financial institution that operates in the economy outside the banking sector. It is tasked with supporting economic activities by providing investment and financing access services. The unique thing about sharia insurance is that it carries out procedures for all its activities with principles that are in line with sharia, so in all these cases it is also very important to see, measure, control and monitor risks that arise from operational activities. Therefore, the authors' skepticism regarding their hypothesis is whether or not there is an influence of sharia principles on risk management in sharia insurance. This research uses quantitative methods with descriptive statistical analysis . The impact of applying Islamic principles to risk management in the sharia insurance sector is that the application of Islamic principles to risk management in the insurance sector is very beneficial. However, there are parts that need to be limited and clarified as to what kind of disaster we can help with, of course this requires company regulations and customer agreements to be in good and correct accordance.

This article analyzes Law Number 50 of 2009 concerning Religious Courts in the context of resolving sharia economic disputes and its relevance to the objectives of Islamic law (maqasid al-shari'ah). The main focus of this study is to evaluate the effectiveness of the Law in resolving disputes related to sharia economics and how the implementation of the law is in line with the principles of maqasid al-shari'ah, namely the protection of religion, soul, mind, descendants, and property. Through an analytical approach, this article discusses various aspects of Law Number 50 of 2009, including the structure, competence, and dispute resolution mechanisms regulated in the law. In addition, this article also examines the extent to which the implementation of the Law supports the achievement of maqasid al-shari'ah in the context of sharia economics, as well as the challenges and opportunities faced in the process. This study uses qualitative methods with document analysis and interviews as tools to obtain relevant data. The findings of this study are expected to provide insight into the suitability between laws and regulations and the principles of Islamic law as well as the contribution of religious courts in resolving sharia economic disputes.

Climate change represents one of the most critical challenges of the 21st century, demanding immediate and coordinated global action. While various mitigation policies have been developed, including cap-and-trade schemes and carbon taxes, they often fail to fully address ethical concerns, such as equity, justice, and responsibility. This study explores the potential role of Islamic economic principles in strengthening climate change mitigation policies. Islamic economics, grounded in values like justice (Adl), stewardship (Khilafah), and communal responsibility, offers a moral framework that can enhance global efforts to combat climate change. Through a policy review and comparative analysis, the study examines the alignment of Islamic economic values with existing secular climate policies, highlighting their ability to address social and environmental injustices that often arise from traditional approaches. Additionally, the study discusses the practical applications of Islamic finance instruments such as Green Sukuk, Zakat, and Waqf, demonstrating their potential to fund sustainable projects. The integration of these Islamic values into international climate frameworks is shown to offer ethical and inclusive solutions, promoting a more just distribution of the burdens and benefits of climate action. This paper concludes by recommending that Sharia-based frameworks be incorporated into global climate policies and highlights the importance of future research in understanding the role of religious ethics in climate change mitigation.

This study explores the role of Sharia-compliant crowdfunding platforms as ethical financial innovations in supporting green startups, particularly in emerging economies. Green startups, which are inherently mission-driven and environmentally conscious, often face challenges in accessing traditional funding due to the long-term nature of their returns and perceived investment risks. Conventional financing mechanisms are frequently profit-oriented and risk-averse, making them unsuitable for ventures that prioritize sustainability and community impact. In contrast, Sharia-compliant crowdfunding platforms offer alternative financing pathways that are grounded in Islamic ethical principles, such as profit-and-loss sharing and the prohibition of interest and speculation. The research uses a qualitative-comparative case study approach, drawing from secondary data and interviews with platform operators and green startup founders. Thematic and comparative analyses reveal that Sharia crowdfunding platforms not only attract ethically motivated investors but also foster trust, transparency, and alignment with the values of environmentally conscious communities. These platforms provide higher levels of ethical accountability, although they are currently limited by low public literacy and a lack of regulatory frameworks in many regions. The study concludes that Sharia-compliant crowdfunding platforms have significant potential to bridge the financing gap for green startups. Their success depends on collaborative support from government, financial institutions, and academia, along with increased efforts in education and regulatory development. By integrating religious ethics and sustainable finance, these platforms can help create inclusive, transparent, and socially responsible funding ecosystems that contribute meaningfully to green economic growth.

This research explores the integration of Islamic values into sustainable entrepreneurship, focusing on Muslim entrepreneurs who incorporate green innovation practices in their businesses. Despite growing awareness of sustainability, many Muslim entrepreneurs face challenges in aligning Islamic ethical principles with modern green business practices. This study aims to identify key Islamic values that guide sustainable entrepreneurship and analyze how faith-based motivations foster a culture of eco-conscious innovation. A qualitative descriptive research design, using a phenomenological approach, was employed to explore the experiences of Muslim entrepreneurs in environmentally sustainable sectors, including organic farming, renewable energy, and eco-friendly product manufacturing. Data was collected through semi-structured interviews, and thematic analysis was used to identify patterns of Islamic ethical influence on decision-making and innovation practices. The study found that Islamic entrepreneurship is rooted in values such as justice, stewardship, and social responsibility, which guide environmentally responsible innovation. These values encourage long-term sustainability, with a focus on community welfare and ecological preservation. The study also identified that Muslim entrepreneurs face barriers such as limited access to Sharia-compliant financing and financial literacy. The conclusions suggest promoting Sharia-based sustainable business frameworks, developing Islamic green financing instruments, and incorporating environmental education within Islamic entrepreneurship programs to foster more eco-conscious innovations. These findings offer valuable insights for policymakers, financial institutions, and entrepreneurs looking to integrate Islamic principles with sustainable development.