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This study explores strategies for mobilizing financial resources and multi-stakeholder participation in Islamic education financing to achieve institutional financial independence. The research was conducted at SMA Muhammadiyah 5 Yogyakarta, a private Islamic secondary school implementing a financing model based on Sharia values and Total Quality Management (TQM) principles. A qualitative case study approach was employed, utilizing primary data from in-depth interviews with school administrators and observations of financial management practices, as well as secondary data from budget plans, government funding reports, and cooperation documents with philanthropic institutions. Data were analyzed using an interactive model involving data reduction, data presentation, and inductive conclusion drawing. The findings reveal that financial independence is strengthened through diversified funding sources, including government support, parental contributions, Islamic philanthropy, and school-based business units. Transparency and accountability are maintained through open financial reporting and stakeholder involvement. The study highlights that integrated Islamic education financing aligned with Sharia values and TQM enhances institutional sustainability, educational quality, and organizational competitiveness.

Islamic educational institutions face various challenges in human resource management, such as internal conflicts, low work motivation, and suboptimal performance of educators. These issues impact the effectiveness of institutions in achieving educational goals. This article aims to analyze how the synergy between conflict management and work motivation can improve human resource performance in Islamic educational institutions based on Islamic values. The issues examined include how conflict management and motivation contribute to performance improvement, as well as how Islamic values can be used as a basis for their management. The method used is a literature study by reviewing various relevant literature from journals, books, and previous research results. The results of the study show that conflicts that are managed constructively and motivation that is built on the basis of Islamic spiritual values can create a productive and sustainable work culture. The synergistic integration of the two can encourage an improvement in work ethic, teamwork, and the quality of educational services. This article provides a theoretical contribution to the development of HR management strategies in Islamic educational institutions based on Sharia values.

This study discusses the legal problems faced by tobacco farmers in Sukorejo Village, Kotaanyar District, Probolinggo Regency due to the closure of large tobacco warehouses that force them to depend on middlemen. This condition causes legal uncertainty, an imbalance in the bargaining position, and alleged violations of the principle of healthy business competition, thus having a direct impact on the economic sustainability of farmers. The focus of this research is to describe the practice of business competition and its impact on tobacco farmers and explain the form of legal protection from the perspective of business competition law and sharia economic law. The research method used is empirical law with a sociology approach to law and legislation, through observations, interviews, and documentation from farmers, middlemen, and factories. The results of the study show that there is dominance of middlemen in cooperation with large factories so that farmers lose freedom in determining prices. This condition does not reflect the principles of fairness and transparency in business competition. Legal protection is still weak because there is no regulation of the basic price or a definite buying and selling mechanism. In the perspective of sharia economic law, the practice violates the principles of al-adl (justice) and al-amanah (honesty). In conclusion, preventive legal protection is needed in the form of price regulation and the establishment of marketing cooperatives, as well as repressive protection through law enforcement against unfair business competition practices.

The student teaching internship program in the Zakat and Waqf Management Study Program within the Sharia Marketing Management course, Faculty of Islamic Economics and Business, UIN Sayyid Ali Rahmatullah Tulungagung, was implemented to strengthen students’ pedagogical and conceptual competencies through direct classroom experience. The program aimed to encourage active student engagement by integrating theoretical knowledge with practical teaching application. Key activities included reviewing the Semester Learning Plan (RPS), preparing a sample PowerPoint (PPT) learning material, delivering classroom presentations, observing the learning process, and conducting reflective evaluations from September to December 2025. The methods applied consisted of participatory observation, teaching practice, documentation, and systematic self-reflection. The results indicate improvements in teaching competence, conceptual understanding, and students’ soft skills, despite challenges such as low audience participation and limited references. Overall, the findings highlight the effectiveness of experiential learning in internalizing prophetic ethical values, understanding the halal marketing mix, and comprehending Halal Product Assurance (JPH) regulations. This program contributes positively to curriculum strengthening and supports the development of Indonesia’s halal industry, while enhancing students’ readiness as agents of sharia economic development.

This community service program aims to improve public literacy and awareness of the Islamic capital market through socialization and educational activities in Telaga Jernih Village, Secanggang District. Islamic financial literacy in rural areas remains relatively low due to limited access to information and education, leading people to prefer traditional investments such as livestock and plantations. The activity was carried out by the Community Service Program (KKN) team in collaboration with the Indonesia Stock Exchange (IDX) as the main speaker and the village government as a supporting partner. The methods used included observation, counseling, interactive discussions, and simple simulations of Islamic investment practices. The results revealed high enthusiasm among participants, reflected in their active engagement and significant improvement in understanding the concepts, principles, and products of Islamic investment. The community began to realize that Islamic capital market investments are not only halal and safe but also offer long-term economic benefits. This activity positively influenced the community’s mindset to view Islamic financial investment as a complementary form of traditional investment. The program also opened opportunities for forming a village-based Islamic investor community and establishing a financial literacy center as a follow-up initiative. Therefore, this program plays a vital role in strengthening Islamic financial inclusion in rural areas and serves as an initial step toward creating a financially literate, independent, and economically productive society.

The concept of Human Rights in the perspective of modern Islamic law according to Abdullah Ahmed An-Naim emphasizes the importance of prioritizing humanitarian values ​​as a central part of Islamic law. An-Naim proposes that Islamic law needs to undergo a comprehensive reconstruction to remain in line with the development of the times without losing its Islamic elements. According to him, the Universal Declaration of Human Rights is a very important tool to maintain the dignity, honor, and rights of all individuals throughout the world. An-Naim also encourages the elimination of all forms of violence and emphasizes the importance of recognizing humans as subjects that must be valued and respected, as well as providing sufficient space for human rights values ​​in public contexts and rejecting the application of sharia as an oppressive state law, but rather as a moral guideline that is more flexible and appropriate to the conditions of today's society.

Maqasid sharia is the foundation of Islamic law that needs to be reconstructed to remain relevant to the evolving times. Globalization, technological advancements, and social changes present new challenges, such as bioethics, digital economy, and social justice, which require a response from Islamic law. This article aims to analyze the reconstruction of maqasid sharia and its impact on the development of contemporary Islamic law. The research uses a qualitative approach through literature review and normative analysis. The findings show that the reconstruction of maqasid sharia should be carried out through a contextual reinterpretation of the objectives of sharia. This approach opens up broader space for ijtihad, ensuring that Islamic law remains relevant in addressing new issues. The reconstruction aims not only to align Islamic law with contemporary developments but also to strengthen its role in achieving justice and providing ethical solutions that meet the needs of modern society. Thus, Islamic law can continue to contribute to the advancement and well-being of humanity amidst global challenges.

The Aceh Sharia Court is a special judicial institution formed based on the specifics of Aceh as regulated in the Aceh Government Law. The existence of the Aceh Sharia Court has juridical consequences for the exercise of judicial power which was previously exercised by the Religious Courts. This research aims to analyze the position of the Aceh Sharia Court in the national justice system and examine its power in replacing the authority of the Religious Courts in handling cases related to Islamic law. The research method used is normative legal research. The research results show that the Aceh Sharia Court has an equal position to the Religious Court in the judicial power structure, but has broader authority because it covers Islamic civil cases, sharia criminal (jinayat), and sharia procedural law. This transfer of authority does not eliminate the existence of the Religious Courts nationally, but creates a special justice system that only applies in the Aceh region. The position of the Aceh Sharia Court strengthens the implementation of Islamic law within the framework of the Unitary State of the Republic of Indonesia and remains under the guidance of the Supreme Court.

The Aceh Sharia Court has special authority to enforce Qanun Jinayat as part of the implementation of Aceh's privileges in the legal field. This research aims to analyze the effectiveness of the Sharia Court in enforcing Qanun Jinayat in Aceh. The research method used is normative legal research with a statutory regulatory approach and a conceptual approach. The research results show that the Sharia Court has carried out judicial functions in accordance with its authority in examining, adjudicating and deciding jinayat cases. The research results reveal that the effectiveness of enforcing Qanun Jinayat still faces a number of obstacles, including limited resources of the judicial apparatus, differences in public understanding of jinayat law, and coordination between law enforcers that is not yet optimal. This research concludes that the Sharia Court functions in enforcing Qanun Jinayat, but it requires improving institutional quality and legal system support so that the objectives of enforcing sharia law can be achieved optimally.

One type of contract that is very important for the operations of Islamic financial institutions, especially for benefit-based services such as multi-service financing and gold pawnbroking. However, in its application, several problems continue to arise. The most prominent is the incompatibility with Financial Accounting Standards (PSAK) 107 and other Islamic accounting standards in terms of recording and disclosing ijarah transactions. This condition can cause the financial statements of Islamic financial institutions to be less transparent and accountable. Therefore, this study aims to examine how ijarah contracts are used and to what extent the application of ijarah accounting helps Islamic financial institutions become more financially transparent. The research was conducted by reviewing relevant literature, including the provisions of the Accounting and Auditing Organization for Islamic Financial Institutions (AAOIFI), PSAK 107, and the fatwa of the Indonesian Ulema Council's National Sharia Board (DSN-MUI). The study shows that the proper use of ijarah accounting, which includes the recognition of ujrah income, the recording of asset gains, and the consistent disclosure of costs, can increase information transparency and stakeholder confidence in financial reports.

This study aims to analyze the implementation of the Salam contract in the online sales system of Kwala Official, an online store selling bedding through the marketplaces Shopee, Tokopedia, TikTok, and Blibli. The research method used a qualitative case study approach, with data collection techniques through interviews, observation, and documentation. The results indicate that online sales transactions at Kwala Official reflect the principles of the Salam contract, characterized by advance payment before receiving the goods, clear product information, and guaranteed delivery times. Furthermore, the implementation of the Salam contract is further strengthened by the marketplace system, which provides advance payment facilities, return policies, and refund mechanisms, thus providing protection for buyers. The study also identified supporting factors, such as clear product descriptions and good store management, as well as inhibiting factors such as shipping delays caused by the shipping company, differences in product appearance, and marketplace technical issues. Overall, transaction practices at Kwala Official comply with the terms and conditions of the Salam contract from a Sharia perspective.

Dropshipping is essentially a buying and selling process between a seller and a buyer using the internet. Dropshipping is a product sale that allows dropshippers to sell goods to customers using photos from suppliers or stores and then sell them to customers at a price determined by the dropshipper. The questions to be answered through this research are: a) How does the buying and selling process work using a dropship system? b) How does the buying and selling process work using a dropship system from a sharia economic perspective. The method used in this research includes descriptive research with a qualitative approach. The data used are primary and secondary data obtained from verses of the Qur'an and the Hadith, books and journals, articles, and mass media, both print and electronic, related to the focus of the problem being studied in this research. The data analysis technique used in this research is the Miles and Huberman analysis model, using data reduction, data presentation, and drawing conclusions. The results of the study indicate that the Samsarah contract is a solution to dropship transactions. The original law is permissible or permissible if carried out in accordance with Islamic provisions.

This study examines the development of halal tourism based on local wisdom in Lima Puluh Kota Regency, focusing on the Harau Valley area as a leading destination. The research aims to analyze halal tourism development and identify challenges faced in its implementation. The study employs a descriptive qualitative approach with data collection techniques through in-depth interviews, field observations, and documentation studies. Research informants include the Department of Tourism, Youth and Sports, the Ministry of Religious Affairs, the Minangkabau Indigenous Leadership Council, Tourism Awareness Groups, business operators, and tourists. Data analysis uses the Miles and Huberman interactive model. The results show that halal tourism development in Harau Valley has great potential supported by natural compatibility with sharia principles, the philosophy of "Adat Basandi Syarak, Syarak Basandi Kitabullah," and strong cultural attractions. However, significant challenges remain, including limited infrastructure, low halal certification in accommodation and culinary sectors, limited human resource capacity, suboptimal promotion, weak inter-agency coordination, and funding constraints. The study recommends strengthening district-level halal tourism regulations, intensifying halal certification socialization, enhancing human resource capacity through continuous training, developing integrated digital promotion systems, and strengthening multi-stakeholder coordination in sustainable halal tourism development.  

This study aims to analyze the role of UINSU’s Community Service Program (KKN) students in enhancing Islamic entrepreneurial awareness among the residents of Pahang Village, Talawi District, Batu Bara Regency. The KKN program serves as a platform for applying academic knowledge while empowering communities through educational, persuasive, and participatory approaches. The students introduced fundamental concepts of Islamic entrepreneurship, including principles of justice, honesty, sustainability, and the avoidance of riba, gharar, and maisir. Through a series of activities such as seminars, micro-business training sessions, financial management mentoring based on sharia principles, and simple business model simulations, the villagers began to show improved understanding of Islamic economic values. Moreover, the active involvement of students created an inclusive learning environment that was accessible to various community groups. The findings indicate that the presence of KKN students contributed positively to cultivating entrepreneurial motivation, particularly among youth and micro-business actors. This improvement was reflected in changes in mindset, interest in initiating halal businesses, and increased awareness of applying sharia principles in daily economic activities. Thus, the KKN program not only provides practical experience for students but also offers a tangible contribution to strengthening sharia-based economic empowerment at the village level.

The rapid growth of digital financial technology has introduced new economic instruments that require re-evaluation through the lens of Islamic economic law, one of which is Bitcoin. This study aims to analyze the legal standing of Bitcoin as a means of transaction and investment using a normative legal approach. Data were obtained through extensive literature review involving primary and secondary sources, including Islamic jurisprudence, maqāṣid al-sharī‘ah, qawā‘id fiqhiyyah, official fatwas, and contemporary technological and economic studies. The analysis employed normative and reconstructive methods to assess the compatibility of Bitcoin’s characteristics with the principles of Islamic law. The findings indicate that Bitcoin may be classified as a form of digital māl because it possesses utility, can be lawfully owned, and is tradable within open market mechanisms. However, its extreme price volatility, limited public acceptance, and absence of state-backed legitimacy make it unsuitable as a lawful medium of exchange in Islamic transactions. Conversely, Bitcoin may be permitted as an investment instrument under strict conditions, provided the activity avoids speculative motives, ensures transparency, and follows prudent financial conduct. Based on these assessments, this study concludes that Bitcoin is more appropriately categorized as a digital commodity rather than a transactional currency. This research contributes conceptually to the development of sharia-compliant crypto-asset regulations and opens avenues for further exploration on designing more stable and ethically aligned digital financial instruments.

This community engagement program aims to strengthen the halal value chain of micro, small, and medium enterprises (MSMEs) in Hagu Selatan Village, Banda Sakti District, Lhokseumawe City through knowledge transfer based on the Indonesian halal value chain model. MSMEs play a vital role in regional economic development, yet many still face challenges in understanding halal–thayyiban principles, fulfilling certification requirements, managing production processes, and accessing Islamic financing. Limited adoption of digitalization also reduces their competitiveness in the rapidly growing halal industry. The program applies a participatory approach by involving universities, village authorities, and MSMEs. Key activities include needs assessment, training on halal value chain concepts, technical assistance for halal certification documents, workshops on digital business practices, and business clinics on Islamic financing. A Halal Value Chain Learning Circle is also established to support continuous collaboration and knowledge sharing. The program is expected to enhance MSME capacity, improve product quality, expand market access, and contribute to a sustainable halal ecosystem in Aceh.

Sharia economic education and access to healthcare services are critical components for community empowerment, especially in rural areas like Balapulang Wetan. The Community Service Program (PKM) implemented by STIES Putera Bangsa Tegal in collaboration with Klinik Azzahra integrates sharia economic education with free healthcare services to address the twin challenges of low sharia economic literacy and limited access to quality healthcare. This program employs training and outreach methods alongside provision of basic free health services to the community. Evaluation results indicate increased understanding of sharia economic principles, including zakat, infaq, and financial management, as well as greater utilization of free healthcare services. This holistic approach fosters economic independence and enhances the overall quality of life through improved economic welfare and health. Collaboration among educational institutions, health service providers, and local government forms the foundation for the sustainability and success of this program in creating an inclusive and equitable community empowerment ecosystem.

State-based conservation in Indonesia often faces institutional failure and social resistance, resulting in continued deforestation. Conversely, Indigenous conservation models in West Java, specifically the Leuweung Larangan (forbidden forest), demonstrate significant ecological resilience. However, the legal standing of these customary practices within Islamic jurisprudence remains under-theorized, creating a dichotomy between Adat (custom) and Sharia. This study proposes a juridical reconstruction of the Sundanese taboo mechanism (Pamali) as Jarimah Ta’zir (discretionary sanction) to strengthen environmental law enforcement. Utilizing a socio-legal approach and ecological hermeneutics, this research analyzes Yusuf al-Qardhawi’s concept of Fiqh al-Bi’ah and Seyyed Hossein Nasr’s sacred science, alongside relevant empirical data on Indigenous forest governance. The findings demonstrate that Leuweung Larangan structurally manifests as Hima Syar’i (sacred protected zone). Operationally, Pamali functions not merely as a cultural myth, but as a preventive legal instrument (Sadd al-Dzari’ah) where environmental violations constitute religious criminal acts. This creates a "Sundanese Eco-theology" model that establishes a double-layered compliance system—social sanctions and theological liability—proving more effective for carbon preservation than state regulations alone. The study recommends integrating this model into the Green Constitution framework to resolve tenurial conflicts and enhance climate resilience.

The phenomenon of the dual role of wives is a complex social reality amidst the patriarchal culture that is still deeply rooted in Indonesian society. In this social system, women often bear the double burden of domestic responsibilities as well as public roles, which often gives rise to gender inequality, role conflict, and psychological stress. This article aims to analyze the dual role of wives in a patriarchal culture using a gender perspective and maqasid sharia as an analytical framework. The research method used is a literature study with a qualitative-descriptive approach to various relevant literature. The results of the study indicate that patriarchal culture tends to limit access and recognition of women's roles, thus contradicting the principle of gender justice. Meanwhile, maqasid sharia emphasizes the values ​​of balance, justice, and benefit in husband-wife relations. The principles of hifz ad-din, hifz an-nafs, hifz al-aql, hifz an-nasl, and hifz al-mal provide theological legitimacy for women's social and economic roles as long as they are carried out within the framework of justice, shared responsibility, and family harmony.  

A community service program (PKM) entitled "Skincare Product Dispute Resolution" was successfully implemented in Ngadi Village, Mojo District, Kediri Regency, involving village cadres, youth organizations, and community members, particularly housewives as skincare consumers. This PKM aims to provide solutions to skincare product disputes through five stages: outreach, training, technology implementation, mentoring, and sustainability evaluation. The outreach program began with a presentation on halal skincare products and consumer protection against misleading promotional practices, delivered by speakers from the Sharia Research Group (SReG) and the Non-Governmental Consumer Protection Organization. This program also includes in-kind and in-cash contributions, including training to improve customer service quality, ensure raw material quality standards and production processes comply with international standards, and ensure product information transparency. In addition, a loyalty program and transportation cost incentives were provided to affected consumers. PKM partners played an active role in providing information and inviting the community to participate in this activity. The implementation of this activity is expected to strengthen consumer trust and ensure protection of consumer rights related to skincare products.