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Inheritance involving adopted children often becomes a complex and controversial issue in Indonesia’s dual legal system. In Islamic law, inheritance is strictly based on blood and marital relationships; therefore, adopted children are not considered legal heirs. To address this limitation, Article 209 of the Compilation of Islamic Law (KHI) introduces the concept of a wasiat wajibah or mandatory will, allowing adopted children to receive up to one-third of the adoptive parents’ estate. In contrast, civil law treats adopted children as equivalent to biological children if the adoption is legally recognized, granting them full inheritance rights. These contrasting provisions create legal disparities and confusion within society. This study aims to explore the different legal treatments of adopted children under both systems, identify the challenges they face, and analyze efforts toward harmonization. Using a qualitative, normative-juridical approach through literature and regulatory analysis, the study finds that Islamic law restricts inheritance through gifts and wills, while civil law ensures equal rights. Challenges include legal uncertainty, inconsistent judicial interpretations, and potential conflicts between adopted and biological heirs. Harmonization efforts are reflected in KHI provisions, legal reforms on adoption, and judicial practices seeking to balance sharia principles, social justice, and legal certainty.

In inheritance law, the Qur’an typically stipulates a 2:1 distribution, where men receive two parts and women one. This division is often justified by the idea that men are responsible for earning a living, with women not typically involved in financial support. However, feminist exegete Amina Wadud argues that this distribution is not based on justice. She emphasizes that the primary consideration in inheritance should be the benefits the heirs will receive, rather than gender. This study aims to analyze inheritance distribution in Qs. al-Nisā’ verses 11-12 from Amina Wadud's feminist perspective, specifically her critique of the 2:1 ratio. The study is a qualitative library research study titled "Inheritance in the Review of Justice and Benefit Perspective Amina Wadud." The primary source is Wadud's book Women in the Qur'an and the Qur'an According to Women, with secondary sources drawn from related articles and journals. The findings indicate that while the Qur'an generally assigns men a larger share, inheritance is not always distributed in a 2:1 ratio. The division varies depending on factors such as family relationships, with sometimes equal shares (1:1) or a different distribution (1:2), prioritizing justice and the benefits of the heirs.

Consumer protection is a fundamental aspect in ensuring social justice and legal certainty for all individuals involved in the market, including citizens (WN) and non-citizens (NWN). This study aims to analyze the differences in legal protection for WN and NWN consumers in Indonesia by examining the legal status as well as the practice of its implementation. The research applies a normative juridical approach with descriptive-qualitative analysis based on the Consumer Protection Law, its derivative regulations, and case studies of court decisions related to consumer disputes. The results show that, normatively, Law No. 8 of 1999 concerning Consumer Protection does not differentiate between citizens and non-citizens. However, in practice, there are significant challenges such as administrative barriers, limited access to information, and language difficulties faced by non-citizen consumers. These findings indicate a gap between universal legal norms and the implementation that remains biased toward citizenship status.The study concludes that although Indonesian regulations guarantee equality in consumer rights, there is a need to strengthen implementation mechanisms that are more inclusive, particularly for foreign consumers. This research contributes to the discourse on consumer protection by emphasizing the importance of harmonizing non-discrimination principles with the effectiveness of law enforcement.

In general, attacks on hospitals are prohibited under international humanitarian law (IHL), which aims to protect the life and health of civilians during armed conflicts. However, in certain circumstances, hospitals may lose their protection and thus become legitimate targets in warfare if they are considered to be involved in military activities or supporting the parties to the conflict. This brings into question the application of the principle of proportionality, which is an essential element of IHL. The principle of proportionality seeks to balance military necessity with the protection of civilians, requiring that the harm caused by military operations should not be disproportionate to the military advantage sought. This principle demands that military operations be conducted carefully to minimize harm to civilians and civilian objects, including hospitals. However, its application raises significant ethical questions regarding the moral justification of such actions, especially when hospitals are targeted in attacks. One prominent example that raises ethical concerns about this justification is the destruction of Al-Shifa Hospital in Northern Gaza. The hospital was destroyed in an airstrike during the conflict, causing severe harm to the civilian population that relied on this facility. While the principle of proportionality is designed to limit damage, attacks on hospitals such as Al-Shifa raise questions about whether the actions taken were truly consistent with this principle, particularly when the military gain achieved does not seem to outweigh the damage caused to human life and vital infrastructure. This article aims to explore the conventional moral justification of the principle of proportionality in international humanitarian law and evaluate its application in the case of Al-Shifa Hospital, challenging the boundaries of the principle in practice.

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.

Voter education is an important instrument in realizing a quality and sustainable democracy. Through the process of voter education socialization, it is hoped that the public can understand in depth their rights and obligations in the implementation of elections, as well as encourage active and responsible participation in the democratic process. Citizen participation in democratic social life must be based on adequate knowledge, critical reflection, and awareness of the rights and responsibilities as voters. A good understanding of the effectiveness of voter education socialization can shape a critical, rational, and independent attitude in exercising the right to vote, thereby strengthening the foundations of a clean and integrity-based democracy. This community service was carried out in the Selogiri District, Wonogiri Regency, with the aim of providing political education to the public regarding the importance of participation in the 2024 simultaneous regional head elections. Through a Participatory Action Research (PAR) approach, the community was actively involved as subjects in the activity process, not just as objects receiving information. Community service activities are carried out by integrating outreach into various village events, aimed at attracting residents to attend, interact, and directly discuss local political issues and forms of participation in the regional elections. Through these activities, it is hoped that the community will have a more comprehensive understanding of the importance of their role in determining the direction of regional policy through the regional elections. This education is also expected to raise awareness to vote based on conscience, without intervention or negative influences such as money politics, which has been a major challenge in every election at both the central and regional levels.

The World Council of Churches (DGD) has played an important role in facilitating unity among its member churches since its founding in 1948. Through the ecumenical movement, the DGD encouraged churches to participate in social and spiritual issues, especially post-World War II. The organization strengthens solidarity between denominations, helps churches face modern challenges, and advocates for social justice and peace. With its broad membership, the DGD is a forum for churches to unite in a common mission for the glory of God.

This study aims to identify and analyze the ratio legis of the principle that the Complete Systematic Land Registration (PTSL) program needs to be regulated and adhered to. Furthermore, this research also seeks to examine the legal consequences of the Complete Systematic Land Registration (PTSL) program. The awareness of the special position of land in the Indonesian national consciousness is also revealed in the Basic Agrarian Law (UUPA), which states the eternal relationship between the Indonesian people and the land. However, the term “controlled” in Article 33 of the 1945 Constitution does not imply that the state is the owner. The general explanation of the 1960 UUPA clarifies that the state (government) only controls the land. The meaning of land being “controlled” does not equate to “owned” but rather refers to certain authorities granted to the state as a power organization. Ownership of land rights must be proven by authentic or valid evidence in the form of a land rights certificate, where such certified ownership is an absolute requirement. Therefore, the Indonesian Government, through the Regulation of the Minister of Agrarian Affairs and Spatial Planning/Head of the National Land Agency Number 6 of 2018 concerning Complete Systematic Land Registration, aims to facilitate the implementation of systematic and complete land registration as a government program. From this explanation, it can be concluded that the ratio legis of the Complete Systematic Land Registration (PTSL) program principle requires regulation and adherence to provide guarantees of legal certainty, transparency of information related to land parcels that can be utilized by legitimate parties, and ensure orderly administration in the field of land affairs, thereby delivering benefits and justice.

This research discusses "The Dynamics of Agrarian Conflicts: Political Perspectives of Land Rights (Case Study of the Conflict Between PT. Swarna Cinde Raya with residents of Pangkalan Benteng Village, Talang Kelapa District, Banyuasin Regency)''. It aims to find out the causes and development of the dynamics of agrarian conflicts between the residents of Pangkalan Benteng Village and PT Swarna Cinde Raya. The research method used was qualitative. With primary data, namely residents of Pangkalan Benteng village, Banyuasin Regency. Data collection techniques through interviews and documentation. The results of the study show that first. The agrarian conflict between the residents of Pangkalan Benteng Village and PT Swarna Cinde Raya occurred due to overlapping land claims, land evictions by the company, and the slow response of the government and law enforcement. The main causes are ownership disputes, human rights violations, and lack of transparency in the resolution of cases by the authorities. Second,  the agrarian conflict between the residents of Pangkalan Benteng Village and PT Swarna Cinde Raya (PT SCR) has been going on since 2009. PT SCR claims that the 200 hectares of land managed by residents for generations has now been reduced to 80 hectares. The company put up prohibition signs based on the Agrarian Cases Law, causing intimidation and uncertainty for residents. Residents feel that their rights have been deprived, suffered losses due to evictions, and have received a slow response from the government and law enforcement. South Sumatra's Ministry of Law and Human Rights recommends a settlement through legal channels, but the slow and lack of transparency creates public distrust and risks escalating conflicts. This conflict reflects structural problems of agrarian management in Indonesia, such as power imbalances, overlapping regulations, and weak protection of indigenous peoples' rights. A just settlement must prioritize transparency, community participation, and respect for human rights so that conflicts do not spread.

Optimization of the justification for the establishment of prisoner guidance so far, is based on policies that maintain the types of criminal penalties as regulated in Article 10 of the Criminal Code. Prisoner guidance is one type of sanction in criminal law that is often used as a means to overcome crime problems. The use of prisoner guidance as a means to punish perpetrators of criminal acts began in the late 18th century which was based on the ideology of individualism and the humanitarian movement. Prisoner guidance increasingly plays an important role and shifts the position of the death penalty and corporal punishment which are considered cruel.In general, the image of prison is a very scary place, not getting good food, sleeping on the floor and being bitten by mosquitoes, there is torture and it is very uncomfortable, it is difficult to communicate with the outside world and family, there is no entertainment and suffering and limited in everything. Teguh Prasetyo, explained that prison gives an image to the general public, as a place where criminals are deprived of their freedom and tortured and employed or trained so that they can form good behavior and character after leaving prison. Therefore, the image was changed to prisoner development. The image of prison that gives a scary image to the general public, aims to provide a deterrent element for criminals, so that they become aware and change their evil attitudes and behavior. Based on the background above, the following problem formulation is determined: How to Optimize the Implementation of Prisoner Development in Changing Behavior Towards Inmates?. This research is an empirical legal research, which examines the optimization of the implementation of prisoner guidance in changing the behavior of inmates carried out at the Class III Langkat Youth Penitentiary. The implementation of empirical legal research aims to see the empirical conditions of the optimization of the implementation of prisoner guidance in changing the behavior of inmates at the Class III Langkat Youth Penitentiary, as well as its influence on changes in prisoner behavior.

The Islamic ethics of war are an important part of Sharia teachings, emphasizing that moral and humanitarian principles must be upheld during times of conflict. Islam does not view war as an ultimate goal, but rather as a last resort for defending justice, fighting oppression, and protecting people from real threats. In this context, the Quran and the sayings of the Prophet Muhammad (PBUH) provide clear guidelines for Muslims to follow when engaging in war. These include prohibitions against killing non-combatants, such as women, children, and the elderly. They also prohibit dangerous public institutions, worship, and neighborhoods. Muslims are also obligated to treat prisoners of war humanely. The Qur'an and Hadith clearly regulate the treatment of prisoners of war, emphasizing the principles of justice, respect for humanity, and the rights of individuals in the midst of warfare. Understanding and applying Islamic war ethics invites Muslims to avoid an aggressive attitude and to use war as a means of defending noble values while maintaining human dignity. This research uses the thematic method to analyze hadiths about war. The results of this research are broadly covered in three areas: the definition of war, the prohibition of cruel actions in war, and war strategies. The results of the research are expected to provide insight as well as a foundation for further discussion.

Background: Islamic inheritance law represents a critical component of family law systems that extends beyond religious obligations to encompass significant socio-economic implications for asset distribution and intergenerational justice. While Malaysia and Brunei Darussalam have both incorporated Islamic law into their national legal frameworks, their implementation approaches demonstrate fundamental structural and procedural differences that warrant systematic comparative analysis. Objective: This study examines the institutional frameworks and implementation effectiveness of Islamic inheritance law systems in Malaysia and Brunei Darussalam, analyzing how constitutional arrangements and governmental approaches influence the practical application of faraid principles. Methods: This research employs a normative legal methodology utilizing comparative analysis of legal frameworks, institutional structures, and judicial decisions. The study analyzes primary legal sources including constitutional provisions, statutory laws, court decisions, and administrative guidelines from both jurisdictions. Data collection encompassed library research examining fiqh literature, national legislation, official documents, scholarly articles, and religious legal opinions. Theoretical frameworks of legal pluralism (Romano-Gierke), Maqasid al-Shariah, and Hartian legal positivism provide analytical foundations for institutional effectiveness assessment. Results: Malaysia's dual legal system creates jurisdictional tensions between Syariah and civil courts, particularly regarding immovable property administration, resulting in administrative complexity and legal uncertainty that undermines Islamic law effectiveness. Conversely, Brunei's centralized Islamic legal framework demonstrates superior institutional coherence through exclusive Syariah court jurisdiction, enabling direct faraid implementation without inter-court conflicts. The study reveals that approximately RM42 billion in Muslim inheritance remains undistributed in Malaysia due to systematic administrative failures, while Brunei's unified approach achieves greater legal certainty and administrative efficiency. Conclusions: Institutional structures fundamentally determine Islamic inheritance law implementation effectiveness in contemporary Muslim societies. Successful Islamic law implementation requires comprehensive institutional support aligning legal structures with religious objectives rather than mere constitutional recognition. Malaysia's fragmented system inadvertently undermines Islamic law's divine authority through secular intervention, while Brunei's unified approach enhances religious legitimacy and community compliance.

This article analyzes Saddam Hussein's individual responsibility as a subject of international law based on crimes committed during his rule in Iraq. Saddam Hussein was charged with various serious crimes such as war crimes, crimes against humanity, and genocide. This review covers relevant international legal instruments, Saddam Hussein's trial process, as well as criticism of the legitimacy and fairness of the trial. This research highlights the importance of applying the principle of individual responsibility in international law to uphold justice and prevent impunity for state leaders who commit serious violations. Apart from that, this article also discusses the challenges faced by the international justice system in dealing with cases involving heads of state, as well as the implications of court decisions for the development of international law and global human rights enforcement. In this way, this study seeks to provide a deeper understanding of the evolution of international criminal responsibility, as well as its role in preventing similar atrocities in the future.

This community service aims to foster and develop an entrepreneurial spirit among teenagers in Sanrobone Village, Takalar, through the optimization of Micro, Small, and Medium Enterprises (MSMEs) based on local potential. Teenagers are identified as strategic assets that need to be empowered for economic independence and job creation. The method of implementing this activity adopts a participatory and educational-practical approach, including the preparation stage, implementation of training and mentoring, and monitoring and evaluation. A total of 35 teenagers from Sanrobone Village were actively involved in a series of basic entrepreneurship training, identification of local business opportunities, technical production skills workshops, and simple digital marketing. The results of the activity showed a significant increase in teenagers' understanding of the concept of entrepreneurship from just selling to creating value. They succeeded in identifying 15 potential business ideas from local resources and 20 teenagers were able to produce product prototypes from these ideas. In addition, the initiative to form five micro-business groups initiated by teenagers is clear evidence of the growth of motivation and collaboration. In conclusion, this program is effective in laying a strong foundation for the development of a youth entrepreneurship ecosystem in Sanrobone Village, which is supported by the potential of natural resources and the enthusiasm of the participants. It is recommended that there be ongoing mentoring, facilitation of access to micro-capital, strengthening of networks, and integration of entrepreneurship curriculum in schools to ensure the sustainability and long-term impact of the program.

This study aims to analyze the meaning of traffic colors as nonverbal communication for motorcyclists in Bone Regency. The approach used is descriptive qualitative with a semiotic method, namely studying signs and how these signs produce meaning in the communication process. Data were obtained through in-depth interviews with two motorcyclists in Bone Regency. The results of the study indicate that the meaning of traffic light colors for each motorcyclist in Bone Regency with the aim of the study to reveal the level of understanding, attitudes, and behavior of drivers in responding to nonverbal messages conveyed by traffic lights, this study emphasizes that traffic lights are not just physical devices, but a sign system whose meaning must be understood and interpreted correctly by the community. Non-compliance with this sign indicates a shift or difference in interpretation in society, which can endanger mutual safety.

This study aims to examine the Islamic perspective on the process of electing leaders, focusing on the hadith narrated by Al-Bukhari that warns of the dangers of entrusting authority to those who are not qualified. Using a descriptive-analytical method with a normative juridical approach, this research analyzes primary sources such as the hadiths in Sahih Al-Bukhari and relevant statutory regulations, supported by secondary sources from related scholarly literature. The findings reveal that leadership in Islam is a great trust (amanah) that demands strict fulfillment of Shari'ah criteria, including justice, trustworthiness, knowledge, and honesty. Entrusting leadership to incompetent individuals may lead to widespread social and political collapse, as indicated by the Prophet Muhammad (peace be upon him) in his hadith. Furthermore, the community’s negligence in electing suitable leaders is considered a collective sin that significantly affects societal stability. Therefore, Muslims must exercise greater vigilance, critical thinking, and responsibility in choosing their leaders to maintain social order in line with the principles of shura and Islamic values.

Technology-based financial innovation has led to the emergence of crowdfunding platforms, which are now expanding into the realm of Islamic finance. This study aims to examine how the principles of Islamic economics are integrated into Sharia-compliant crowdfunding practices, particularly in financing Micro, Small, and Medium Enterprises (MSMEs) in Indonesia. The research employs a qualitative descriptive approach through literature review and case studies of several prominent Sharia crowdfunding platforms in Indonesia. The findings show that Sharia crowdfunding not only adheres to Islamic principles such as the prohibition of riba (usury) and gharar (uncertainty), but also applies concepts of justice, transparency, and partnership within contract structures. However, challenges related to Sharia financial literacy, regulation, and public trust remain significant obstacles. This study recommends enhancing Sharia financial literacy and strengthening regulations to support a sustainable Sharia crowdfunding ecosystem.

The church is the Body of Christ that carries out God’s vision and mission in the world to bring many lost souls. Often the church is confused when it has to determine its attitude towards people who sin. One extreme attitude is to just let someone fall into sin because they are afraid of offending that person. Another extreme attitude is to hate sin so much that they also hate the person who does it. Discipline in the church is a major oversight in some churches today. The church also often misunderstands the meaning of church discipline and misimplements it to the congregation. The church misunderstands that church discipline is a form of punishment given not as a warning or reprimand to regret mistakes and return to the right path. From the title of this article, the author describes the results of the discussion using the Qualitative method through a literature research study sourced from scientific papers in the form of journals and related articles that produce several discussions including: the definition and purpose of church discipline, forms of church discipline, challenges in implementing church discipline, and the last is how church discipline can build a spiritually and socially healthy congregation community. The discussion of this article is described by the author to the readers so that they can increase their insight and even teach and encourage the church to always be firm in disciplining congregations who commit sins based on the truth of God’s word.

This study conducts a juridical analysis of the strengthening of women's civil and economic rights in Indonesian civil law, based on the 4th Astacita principle of women's empowerment. The study identifies and analyzes inequalities in women's access to civil rights, such as inheritance rights, property ownership, and social security. Although the national legal framework has recognized the principle of gender equality, its implementation still faces significant challenges due to the strong patriarchal culture and women's limited access to legal justice. Therefore, this study emphasizes the urgency of gender-responsive legal reforms and increased women's participation in the legislative process to realize substantive equality and justice.

In the perspective of victimology, children who are victims of domestic violence are viewed as a vulnerable group that needs protection and justice. This study aims to analyze the patterns of victimization, factors, and legal protection for child victims of Domestic Violence in Ciruas Pasar Village. The research method used in this study is empirical juridical. The data sources consist of primary and secondary data collected using interview techniques and field studies, and analyzed using qualitative descriptive methods. The results of this study indicate that children as victims of Domestic Violence experience complex victimization, including physical and verbal violence perpetrated by the father figure with a background of economic problems and emotional instability. The lack of public awareness, the victims' courage to report, and limited access to rehabilitation services are factors contributing to the inadequate implementation of legal protection for child victims of Domestic Violence in Ciruas Pasar Village. Therefore, synergy between the government, law enforcement agencies, social institutions, and the community is needed to create a more effective, inclusive, and sustainable child protection system.