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The development of digital technology has encouraged the transformation of the financial sector through the emergence of Sharia financial technology (fintech) as a financial service based on Islamic principles that emphasize justice, transparency, and public benefit (maslahah). The presence of various Sharia fintech products such as Sharia peer-to-peer (P2P) lending, Sharia crowdfunding, Sharia E-wallets, and digital ZISWAF (zakat, infaq, alms, and waqf) services is considered capable of increasing financial inclusion in Indonesia, especially for unbanked communities and MSMEs that have limited access to formal financial services. This study aims to analyze the innovation of Sharia fintech products, their role in increasing financial inclusion, and their conformity with the perspective of Islamic Economic Law. This research uses a qualitative method with a library research approach through collecting data from scientific journals, DSN-MUI fatwas, OJK and Bank Indonesia regulations, as well as various literature related to Sharia fintech published within the last five years. The data analysis technique was carried out descriptively and analytically by examining the concepts, implementation, and regulations of Sharia fintech in Indonesia. The results of the study indicate that Sharia fintech has a strategic role in expanding public access to financial services through the digitalization of financing, payments, and Islamic social fund collection. In addition to increasing Islamic financial inclusion and literacy, Sharia fintech also helps reduce transaction costs, facilitate MSME financing access, and expand the distribution of financial services to remote areas. From a Sharia perspective, the operation of Sharia fintech must continue to adhere to DSN-MUI fatwas and maqashid sharia principles in order to avoid elements of riba, gharar, and maisir and to create justice and public benefit for society. Therefore, Sharia fintech has a great opportunity to support the development of an inclusive and sustainable Islamic digital economy in Indonesia, although strengthening regulations, Sharia supervision, public education, and product innovation based on community needs are still required.

This study examines eschatology within the framework of Catholic faith as a reflection of faith and hope of salvation, not merely as a depiction of the end times. The background highlights the need to avoid reducing eschatology to a sole event of judgment day, by emphasizing the close relationship between eschatology, Christology, and soteriology, as well as the role of faith in the daily life of Catholic believers. The aim of the study is to articulate eschatology as an integrative framework that connects faith, hope, love, sacraments, liturgy, and inculturation in the Church’s praxis, and to consolidate the active participation of the faithful in the Kingdom of God, which has been initiated but not yet completed. The research method is descriptive-analytical literature review, comparing the views of experts, the Church Magisterium, and contemporary liturgical and theological documents to construct a comprehensive theoretical framework. The main findings indicate that Catholic eschatology functions as a moral and spiritual engine: (1) it integrates the “already and not yet” in the experience of faith; (2) it links eschatological hope with the actions of love, justice, and social liberation; (3) it bridges private faith with sacramental practice and inculturation. Theological and pastoral implications include strengthening faith formation, participation in liturgy, and an imaginative response to present-day social and environmental challenges. This narrative affirms a living, inclusive, and relevant eschatology for the Church’s life of faith in the contemporary era.

This study aims to examine the components of the Christian Religious Education (CRE) curriculum in the family, its design and development, and its concrete implementation. The research employs a qualitative approach with a descriptive design through library research, using data sources such as books, academic journals, and relevant articles. The data were analyzed using descriptive qualitative techniques to produce a systematic and in-depth description. The findings show that the CRE curriculum in the family consists of interconnected components, namely objectives, content, strategies, methods, and evaluation, which must be implemented in an integrated manner. Faith education in the family is carried out through methods such as role modeling, habituation, teaching, discussion, mentoring, and practical application. Effective strategies include parental role modeling, dialogical communication, and love-based discipline. The implementation of the curriculum is realized through concrete activities such as family prayer, family worship, Bible reading, and the application of Christian values in daily life. In conclusion, the success of Christian Religious Education in the family largely depends on the active role and consistency of parents in implementing the curriculum in a holistic and continuous manner. With the right approach, the family can become an effective center of faith education in shaping children who are faithful, character-driven, and prepared to face life’s challenges.

This study aims to examine the concept of crisis response in the Qur'an and its relevance to medical triage practices in contemporary healthcare settings. The method used is a qualitative approach with thematic interpretation (maudhu’i) of Qur’anic verses related to saving lives, emergency conditions (darurah), justice, responsibility, and human limitations. The analysis focuses on how Qur’anic ethical principles can provide guidance in situations where medical resources are limited and difficult decisions must be made. The results show that the Qur'an offers an ethical framework that emphasizes the priority of saving human life, flexibility in emergencies, justice in decision-making, proportional consideration of benefit and harm, and recognition of human limitations in determining outcomes. These principles are closely aligned with the values of modern medical bioethics, namely beneficence, non-maleficence, autonomy, and justice. Therefore, the Qur'anic perspective can serve as an integrative ethical foundation for medical triage practices, not only in terms of professional and interpersonal responsibility, but also as part of spiritual accountability before God. This research contributes to the development of interdisciplinary studies between Qur'anic studies, Islamic ethics, and medical bioethics.    

This study aims to examine the concept of crisis response in the Qur'an and its relevance to medical triage practices in contemporary healthcare settings. The method used is a qualitative approach with thematic interpretation (maudhu’i) of Qur’anic verses related to saving lives, emergency conditions (darurah), justice, responsibility, and human limitations. The analysis focuses on how Qur’anic ethical principles can provide guidance in situations where medical resources are limited and difficult decisions must be made. The results show that the Qur'an offers an ethical framework that emphasizes the priority of saving human life, flexibility in emergencies, justice in decision-making, proportional consideration of benefit and harm, and recognition of human limitations in determining outcomes. These principles are closely aligned with the values of modern medical bioethics, namely beneficence, non-maleficence, autonomy, and justice. Therefore, the Qur'anic perspective can serve as an integrative ethical foundation for medical triage practices, not only in terms of professional and interpersonal responsibility, but also as part of spiritual accountability before God. This research contributes to the development of interdisciplinary studies between Qur'anic studies, Islamic ethics, and medical bioethics.    

This article analyzes the legal status of golf course development, specifically Gunung Geulis Country Club (GGCC) in the Puncak-Bogor Area within Indonesia's spatial planning policy and Green Open Space (RTH) protection framework, while evaluating its ecological impacts from an environmental justice perspective. Employing a normative juridical method with statutory, conceptual, and case-based approaches, this research identifies two core issues. First, golf course development occupies a legal grey area: it is recognized as private RTH under Article 29(2) of Law No. 26 of 2007 on Spatial Planning, yet substantively fails to fulfill the ecological functions mandated by law due to its exclusivity and inaccessibility to the public. Second, from an environmental justice perspective, GGCC's development generates layered distributive, procedural, and corrective injustices: surrounding communities bear the burden of groundwater contamination, reduced spring discharge, increased surface runoff, and flood risk, while economic and recreational benefits are concentrated among a small number of high-fee members. Weak AMDAL instruments, minimal public participation, and inconsistent spatial monitoring in the Puncak-Bogor protected area exacerbate these conditions. This article recommends policy reforms including stricter private RTH definitions, strengthened participatory AMDAL processes, and consistent application of the polluter-pays principle.

This study analyzes the urgency of strengthening citizen lawsuit mechanisms in response to spatial planning failures from an environmental law perspective, using the 2025 floods in Bali as a case study. The study is motivated by the increasing frequency and intensity of floods, which can no longer be understood as merely natural phenomena, but rather as the result of structural failures in spatial planning management and weak government accountability. Normatively, spatial planning is regulated under Undang Undang Nomor 26 Tahun 2007 dan Undang Undang Nomor 32 Tahun 2009 however, its implementation reveals a gap between legal norms and actual practice. The methodology employed is a normative legal approach, involving an analysis of legislation, legal doctrine, and judicial practices related to citizen lawsuits. The study's findings show that land-use conversion and development in water catchment areas, which go against the precautionary principle, the polluter pays principle, and sustainable development, are examples of spatial planning violations that cause flooding in Bali. In this situation, citizen lawsuits increase public access to justice while acting as a legal tool to hold the state responsible for its carelessness. However, this mechanism's effectiveness is still limited by the absence of a clear legal foundation, the difficulty of the burden of proof, and the public's limited access to the litigation process. Therefore, in order for citizen lawsuits to serve as effective tools for environmental protection and accountability, it is imperative that clear regulations be established, procedures be streamlined, and public access and ability information be improved.

Legal aid services play a crucial role in ensuring access to justice for the community, particularly for vulnerable groups and underprivileged communities in villages and sub-districts. However, limited legal knowledge and the lack of legal assistance in rural areas often lead to various legal issues being unresolved effectively. This community service activity was carried out with the aim of improving the capacity of village/sub-district officials and the community through paralegal training at Legal Aid Posts (Posbakum) in North Sumatra. The activity method was carried out using a participatory approach through legal counseling, paralegal skills training, simple case handling simulations, and interactive discussions. The results showed that the training was able to improve participants' understanding of basic legal knowledge, mediation techniques, out-of-court dispute resolution, and procedures for providing legal aid to underprivileged communities. In addition, this activity also helped increase public legal awareness and strengthen the existence of village/sub-district Posbakum as a community-based legal service medium. Therefore, paralegal training is one of the strategic efforts to expand access to justice in North Sumatra.

This study aims to analyze the role of Islamic educational philosophy in shaping religious moderation among the younger generation and to identify challenges in its implementation. This research employs a qualitative approach using a library research method through content analysis of relevant literature and academic sources. The findings reveal that Islamic educational philosophy has a significant role in promoting the values of tawazun (balance), tasamuh (tolerance), i’tidal (justice), and wasathiyah (moderation) as the foundation of moderate religious attitudes and behaviors. The implementation of these values is reflected through curriculum integration, inclusive learning processes, and the development of a supportive school culture that encourages mutual respect and diversity. Nevertheless, several obstacles still hinder its effectiveness, including narrow religious understanding, low levels of digital literacy, the spread of radical narratives in social media, and limited teacher competence in implementing moderation-based education. Therefore, strengthening religious moderation requires synergy among philosophical concepts, educators, families, communities, and the national education system.

This study examines the cultural meanings contained in student protest slogans during the October 2025 demonstrations using an anthropolinguistic approach. Language in protest slogans functions not only as a communication tool but also as a cultural representation reflecting social values, ideology, collective identity, and social practices. The purpose of this study is to reveal the cultural meanings embedded in student protest slogans and explain how these meanings are constructed through linguistic choices. This research employs a descriptive qualitative method with observation, note-taking, documentation, and brief interviews with participants as data collection techniques. The data were analyzed using distributional methods by identifying linguistic elements such as metaphors, irony, lexical choices, and sentence structures, then relating them to socio-cultural contexts. The findings show that protest slogans represent values of social solidarity, nationalism, social justice, transparency, criticism of power, gender equality, and resistance to state repression. In addition, slogans construct collective identities between citizens, government, and authorities, while carrying strong socio-political ideologies. These findings confirm that protest slogans are complex cultural practices and reflect students’ collective awareness in responding to social dynamics.

The legal profession plays a vital role in the judicial system to ensure the principle of equality before the law as well as fair and accountable legal proceedings. In accordance with Law No. 18 of 2003 on Advocates, an advocate is an autonomous, independent, and accountable legal professional who is granted immunity as stipulated in Articles 14, 15, and 16, which provide protection from civil and criminal claims when acting in good faith while performing their duties. However, in practice, the scope of this immunity often leads to differing interpretations, particularly regarding the parameters of “good faith” and the scope of “professional duties,” which can result in the criminalization of lawyers. This is evident in the case of Hendra Sianipar, where a lawyer’s actions in exercising legal authority were instead subject to criminal prosecution. This study aims to examine the limits of attorney immunity and explore the potential for criminalization of this profession using a normative legal approach combined with a legal utility analysis. The findings of this study indicate that attorney immunity is not absolute but is limited by good faith, compliance with the law, and professional ethics, thus requiring clearer and more balanced clarification of these limits.

Religious and cultural diversity are inseparable realities of modern society. In the era of globalization, interactions among people from different religious and cultural backgrounds have become increasingly intensive, creating both opportunities and challenges for the practice of religious mission. These conditions require an inclusive, contextual, and dialogical approach in order for mission to remain relevant and constructive within pluralistic communities. This study aims to analyze the relationship between mission and dialogue in the context of multiculturalism and religious plurality. The research employs a qualitative method with a library research approach. Data were collected from books, scientific journals, and relevant theological documents, and were analyzed descriptively and interpretively. The findings indicate that mission should not be understood merely as the proclamation of the Gospel, but as active participation in Missio Dei, expressed through acts of love, justice, compassion, and peace. Interreligious dialogue serves as a strategic means of fostering tolerance, mutual understanding, respect, and cooperation among people of different faiths. The integration of mission and dialogue therefore represents a relevant and transformative approach for promoting social harmony and peaceful coexistence in pluralistic societies, particularly in the Indonesian context.

Micro, Small, and Medium Enterprises (MSMEs) play a strategic role in strengthening the local economy through job creation and increasing community income. In the perspective of Islamic economics, MSME empowerment is not only profit-oriented but also emphasizes values such as justice, honesty, and transparency in business activities. However, studies on Islamic economic-based MSME empowerment strategies in the local culinary sector, particularly among micro-scale businesses in regions such as Bengkulu City, remain limited. This study aims to analyze the strategies of Islamic economic-based MSME empowerment in supporting local economic strengthening at Oishi Dimsum in Bengkulu City. This research employs a qualitative method with a descriptive approach, using observation, in-depth interviews, and documentation as data collection techniques. The results indicate that the strategies include product innovation, the use of digital media, improvement of service quality, and strengthening of business management. The implementation of Islamic economic principles is reflected in the use of halal raw materials, price transparency, and ethical business practices. Furthermore, the business contributes to local economic strengthening by creating employment opportunities and increasing community income. This study concludes that Islamic economic-based MSME empowerment plays an important role in supporting sustainable local economic development.

The moral crisis faced by the Indonesian nation is a serious challenge that can threaten the integrity and sustainability of the country's future. Phenomena such as corruption, intolerance, and weakening social integrity are clear evidence of the declining implementation of the noble values ​​contained in Pancasila. Pancasila Education has a strategic position in building national character and instilling moral values, especially in the younger generation. This article aims to examine the moral crisis in Indonesia and analyze the role of Pancasila Education in providing solutions to these problems. This study uses a literature research method to assess the relevance of Pancasila values ​​and the effectiveness of the implementation of Pancasila Education. The study results show that Pancasila values ​​such as religiosity, humanity, unity, democracy, and social justice have great potential in forming moral individuals. However, there are various challenges, including low student interest, lack of innovation in teaching, and the influence of globalization that can hinder the optimization of Pancasila Education. To overcome these obstacles, strategic steps are needed such as strengthening the curriculum, improving the quality of educators, and collaboration between families, schools, and the community. With maximum implementation, Pancasila Education can be the main key to rebuilding the nation's morality.

This article aims to reconstruct legal awareness and social justice in the context of a contemporary rule of law through the integration of economic law, digital law, civil law, criminal law, and constitutional law within the framework of citizenship rights and Islamic Sociological Jurisprudence Theory. The main problem of this research stems from the fact that the development of the modern legal system tends to be sectoral, formalistic, and not fully responsive to social change, unequal access to justice, and digital transformation that affects the relationship between citizens and the law. This research uses a normative legal research method with a conceptual, legislative, and sociological approach. The results of the study indicate that legal awareness is not simply understood as formal compliance with norms, but must be developed as a substantive awareness oriented towards social justice, protection of citizenship rights, and public welfare. From the perspective of Islamic Sociological Jurisprudence, law is positioned not only as a regulatory instrument, but also as a means of social transformation based on the values ​​of justice, moral responsibility, and siding with the interests of society. Integration across legal branches is crucial for the legal system to more comprehensively address issues related to economics, digitalization, civil relations, criminal enforcement, and state governance. Therefore, the reconstruction of legal awareness must be directed toward establishing a legal paradigm that is integrative, humanistic, adaptive, and socially just.

Widespread structural poverty is one of the tangible effects of a capitalist economic system that emphasizes capital accumulation and economic growth without regard for equity and social justice. This situation has prompted the Church to reexamine its role in a world marked by inequality and marginalization of the poor. This article aims to analyze the relevance of Pope Francis' thinking in the apostolic exhortation Evangelii Gaudium as a theological and pastoral basis for the Church's stance towards the poor. This study uses a qualitative method with a literature review approach through document study, with Evangelii Gaudium as the main source, supported by relevant social theology literature and academic studies. The results of the study show that Pope Francis comprehensively understands poverty in three dimensions, namely material, moral, and spiritual poverty. Through Evangelii Gaudium, the Church is called to experience a change in its mission, from a self-centered Church to a Church that moves outward and is actively involved in the liberation of the poor. Thus, the Church not only carries out charitable works, but also acts as an agent of social change that brings the joy of the Gospel, justice, and hope to a world wounded by structural injustice.

This article examines umpasa as the determinant of the validity of the Mangalahat Horbo ritual and as a vehicle for transmitting the cultural values of the Batak Toba people from an anthropolinguistic perspective. Mangalahat Horbo is a buffalo sacrifice ritual that functions simultaneously as a cosmological, political, and linguistic event. This study employs a descriptive qualitative approach using three theoretical frameworks: Dell Hymes' (1974) SPEAKING model to analyze the ritual as a speech event, Roland Barthes' (1968) semiotics to dissect the denotative and connotative meanings of umpasa, and Kluckhohn's (1953) theory of cultural values and Sibarani's (2014) local wisdom theory to identify embedded cultural values. The findings reveal that umpasa operates on three simultaneous layers of meaning: pragmatic-performative, social-hierarchical, and cosmological-ecological. Umpasa is not merely an aesthetic ornament but a constitutive element of the ritual that shapes the social and cosmological reality of the Bius community. Eight cultural values are identified: communicative courtesy, adat knowledge transmission, self-restraint, collective responsibility, cultural preservation, cosmological reciprocity, distributive justice, and ecological harmony. This study affirms the urgency of anthropolinguistic documentation of Mangalahat Horbo before the Parhata masters of umpasa diminish further.

Access to justice is a constitutional right that is often difficult for vulnerable groups to access, thus triggering legal disparities and systemic injustice. This study aims to analyze the urgency of legal assistance by advocates and Legal Aid Institutions (LBH) as a protection instrument for individuals facing legal arbitrariness. Using normative legal research methods supported by a statute approach, this study evaluates the effectiveness of the implementation of the Legal Aid Law in Indonesia. The results show that legal assistance functions not only as technical representation in court, but also as a balancing power relationship between the state or powerful entities and citizens. Legal assistance plays a vital role in mitigating violations of legal procedures (due process of law) often experienced by victims of injustice. However, structural obstacles such as limited state budgets and low public legal literacy remain major obstacles. This study concludes that strengthening the free legal aid scheme (pro bono publico) integrated with strict judicial oversight is essential to ensure that justice belongs not only to those with financial resources, but also to all citizens without exception.

Church leadership with integrity is a major challenge today. Melchizedek, a biblical figure of leadership (Genesis 14 and Hebrews 7), serves as a special example because he was both a priest and a king who had no beginning or end. This study aims to determine how Melchizedek's leadership with integrity can be applied by the leaders of the Indonesian Bethel Church in Manokwari. The method used in this research is a qualitative study through reading and reviewing various books and writings. The results indicate that Melchizedek's leadership principles, such as justice, a love of service, and remaining faithful to God, are highly suitable for application in today's church. In conclusion, integrity is crucial in church leadership because it can build trust and create a healthy church community.

This study describes a comparative analysis of public financial systems in the ancient world, medieval Europe, and early Islam from a social justice perspective. The purpose of this study is to analyze the public financial systems of the ancient world, medieval Europe, and early Islam from a social justice perspective. The research method is qualitative. Data analysis was conducted using thematic analysis techniques through the stages of data reduction, data presentation, and conclusion drawing. The results of this study indicate that the ancient world had an administratively efficient financial system but was highly centered on the power of the ruler, resulting in high social inequality. In medieval Europe, the financial system was influenced by feudalism and religious values, but was fragmented and dependent on the elite, resulting in an unequal distribution of wealth. Meanwhile, early Islam presented a more structured financial system through the Baitul Mal (Financial Treasury) and instruments such as zakat, kharaj, and jizyah, oriented towards social justice and wealth redistribution. However, all three systems have their respective weaknesses, especially in aspects of implementation, accountability, and equity. This study concludes that social justice in the public financial system requires the integration of institutional efficiency, ethical values, and strong redistribution mechanisms.