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This article examines the prohibition of gambling from the perspective of the Hadith narrated by Bukhari No. 5787 and its relevance to the practice of online gambling in the digital era. The study employs a qualitative approach with descriptive-analytical methods focusing on the analysis of hadith texts and Indonesian positive law, particularly Article 27 Paragraph (2) of Law No. 11 of 2008 on Electronic Information and Transactions (ITE Law). The findings reveal that online gambling has destructive impacts on individual morality, family resilience, and the economic stability of society. Bukhari’s Hadith strictly forbids all forms of gambling, including invitations to gamble, and offers charity as an alternative act of purification. Although Indonesian positive law regulates online gambling prohibition, challenges remain in its effective enforcement. This article highlights the need for a synergistic approach between religious normative values and state law enforcement to address the phenomenon of online gambling comprehensively.  

This study investigates how Islamic da’wah can serve as a strategic instrument in strengthening civic engagement within democratic societies. Civic engagement is the active participation of citizens in public life, including policy-making, government oversight, and involvement in solving social problems. It is a crucial element in maintaining a fair and participatory democratic system. In the context of Muslim communities, Islamic da’wah not only aims to convey religious teachings but also seeks to instill universal values such as justice, equality, consultation (shura), empathy, and social responsibility—principles that form the foundation of democratic life. This research uses a descriptive qualitative method with a library research approach. Data were gathered from secondary sources such as books, academic journals, and relevant articles related to Islamic da’wah, civic engagement, and democracy. This method was chosen to allow for a comprehensive and systematic analysis of the social function of da’wah without conducting field observations or direct interviews. The results of this study show that Islamic da’wah, when practiced contextually and inclusively, can build critical social awareness, encourage public participation, and strengthen constructive social dialogue. Digital da’wah, Islamic value-based social campaigns, and the proactive role of preachers as agents of change become key elements in bridging Islamic teachings with democratic values. Furthermore, participatory da’wah empowers marginalized groups to become more involved in public discourse. Therefore, Islamic da’wah emerges not only as a spiritual medium but also as a cultural force that supports the development of a just, democratic, and civilized civil society.

The practice of divorce without going through a formal court process, commonly referred to as informal or unregistered divorce, remains prevalent in Indonesian society despite clear regulations outlined in Law Number 1 of 1974 on Marriage. This paper aims to examine the legal dimensions of such practices and explore the social and psychological impacts, particularly on children. Findings indicate that divorces conducted outside the legal framework not only violate national laws but also often result in disadvantages for vulnerable parties, especially women and children. In Islamic teachings, while divorce is permissible, it is considered the most detested lawful act by Allah and should only be pursued after all efforts at reconciliation have failed. National legal provisions echo this perspective by emphasizing mediation and the principle of justice as primary steps in resolving marital disputes. This alignment reflects a harmony between religious norms and state law. Therefore, public awareness of proper legal procedures for divorce needs to be enhanced to protect individual rights and preserve family stability. Strengthening legal education and premarital counseling are effective preventive strategies in this regard.  

This research explores the influential role of Islamic preaching, known as dakwah, in nurturing and reinforcing nationalistic values among young Muslims. It emphasizes the significance of integrating religious teachings with messages of patriotism to shape the mindset and attitudes of the youth towards their nation. Rather than viewing dakwah solely as a tool for religious propagation, this study positions it as a strategic and educational instrument that can instill a deep sense of national identity, unity, and active participation in national development.Employing a qualitative research methodology with a descriptive approach, this study analyzes various contemporary forms of dakwah, including religious lectures, Islamic study circles, digital platforms such as social media, and involvement in Islamic youth organizations. These channels are assessed for their effectiveness in conveying messages that resonate with the daily lives and societal roles of Muslim youth.The findings indicate that when Islamic values are harmoniously combined with national ideals, dakwah becomes a powerful vehicle for character building. It fosters a generation of young Muslims who are not only spiritually grounded but also exhibit strong civic awareness and a sense of responsibility towards preserving national unity and diversity. Ultimately, this research highlights the dual function of dakwah as both a spiritual guide and a catalyst for patriotic consciousness in the younger Muslim population.

This analysis discusses the political communication strategy of presidential and vice presidential candidate pair Anies Baswedan and Muhaimin Iskandar (Cak Imin) in the 2024 Presidential Election through a discourse analysis of their campaign advertisements. This campaign utilizes various propaganda techniques such as glittering generalities, plain folks, transfer, and contrast framing to shape political images, strengthen emotional connections with voters, and implicitly criticize political opponents. Symbols of the people and religiosity are used strategically to create social identification and legitimacy in the eyes of the public, especially traditional Muslim voters. In addition, the strategy of political public relations and the use of social media, including TikTok Live, show how the modern campaign approach has shifted towards digitalization and more targeted message segmentation. This analysis underlines the importance of emotional, symbolic, and inclusive communication narratives to avoid social fragmentation and shows that contemporary political campaigns are not only about conveying information, but also about strategic symbolic influence and imaging in the digital era.  

The performance of the Hajj pilgrimage is one of the pillars of Islam that must be fulfilled by Muslims who possess the ability (istita'ah). Due to the overwhelming number of applicants and the restrictions on the number of pilgrims allowed to depart each year imposed by the Saudi Arabian government, the Ministry of Religious Affairs of the Republic of Indonesia has limited the departure of prospective Hajj pilgrims through a quota system and the allocation of waiting numbers known as "nomor porsi" (quota numbers). One consequence of this situation is that some prospective Hajj pilgrims who have registered and received their quota numbers may pass away before their departure. To address this issue, the Director General of Hajj and Umrah Implementation has issued Decree Number 130 of 2020, which allows for the transfer of quota numbers to one of the heirs of a deceased prospective Hajj pilgrim who did not have the opportunity to perform the pilgrimage. The findings of the study indicate that the Hajj quota of a deceased prospective pilgrim is part of their rights that fall into the category of inheritance. When such a right falls into this category, it can become an inheritance that must be divided among heirs who meet the requirements.

Education in elementary schools (SD) has a strategic role in shaping students' character, especially in instilling the values ​​of religious tolerance and moderation. Teachers, as the main agents in the education process, play an important role in internalizing these values ​​through a contextual, integrative, and sustainable learning approach. This article discusses the role of teachers in instilling religious tolerance and moderation through teaching strategies, habituation, role models, and extracurricular activities. Based on literature studies, this article identifies effective approaches used by teachers, challenges faced, and implications for education policy in supporting the formation of moderate and tolerant attitudes in elementary school students. This study emphasizes that teachers not only act as teachers, but also as facilitators, guides, and role models in shaping students' character that is inclusive and respects diversity.

The rapid growth of science and technology in the contemporary era has had a considerable impact on social life, especially among adolescents. Adolescents typically encounter difficulty in controlling their emotions and desires, which can lead to deviant behavior or juvenile delinquency. This study intends to evaluate techniques for reducing juvenile delinquency through the function of the family as the first and foremost social unit in an individual's life. Using a descriptive qualitative approach, this study explores numerous literature and related previous study results. The results of the study reveal that open communication, giving affection, establishing moral and religious beliefs, and regular supervision from parents have an essential role in preventing aberrant conduct in teenagers. In addition, significant family involvement in adolescent life might enhance adolescent resilience to harmful environmental impacts. From these findings, it is recommended that families improve the quality of interactions with adolescents and work together with educational institutions and the community in establishing an environment that fosters positive adolescent development.

The rejection of isbat nikah applications in religious court practice, particularly in the context of polygamy, is a complex issue with far-reaching implications for the legal status of marriage, the rights of wives and children, and legal certainty. This study aims to analyze the legal considerations of the panel of judges in rejecting the application for isbat nikah polygamy at the Kwandang Religious Court and to examine the legal consequences arising from the rejection. This research uses an empirical juridical method with a case approach, which is analyzed based on primary data in the form of court decisions and interviews with judges and related parties, and secondary data in the form of legal literature, legislation, and relevant legal journals. The results show that the rejection of polygamous marriage isbat nikah applications is generally caused by the non-fulfillment of substantive requirements as stipulated in Pasal 4 and 5 of Undang-Undang Nomor 1 Tahun 1974 concerning Marriage jo. Compilation of Islamic Law (KHI), such as the absence of permission from the first wife or the lack of proof of the reasons that allow polygamy. The legal consequences of this rejection include the formal non-recognition of the legal status of the second marriage, which has an impact on the non-fulfillment of the civil rights of the second wife and the children born, such as inheritance rights and citizenship status. This study recommends the need to strengthen legal education to the community as well as harmonization between state law and religious law to ensure the legal protection of women and children in the context of polygamy.

Under Law No. 1 of 2023 or the New Criminal Code, capital punishment is regulated as a punishment that involves the deprivation of the defendant's life for serious crimes committed, with its implementation following the procedural rules for capital punishment in Indonesia. The provisions outlined in Article 67 of the New Criminal Code specify the application of capital punishment in Indonesia, stating that it is no longer the primary punishment but rather the last resort after a ten-year probationary period. This study uses a normative legal method with legal sources such as primary legal materials, namely laws regulating capital punishment, as well as secondary legal materials, which explain and clarify the primary laws. The debate on capital punishment involves two main schools of thought, namely those who support the application of capital punishment for serious crimes and those who reject the application of capital punishment due to the human rights perspective adopted by the Indonesian state.  Criticism of the death penalty includes issues of the right to life and the legal treatment that should be given by the government to defendants for extraordinary crimes, especially in cases of corruption, premeditated murder, and narcotics. In this study, it was found that (1) the optimal form of regulation of the death penalty for extraordinary crimes has actually been implemented quite well, but the execution of the death penalty is still considered weak by the author because the execution must be preceded by a waiting period of several years in prison for the condemned prisoner (2) that the death penalty is not contrary to human rights, whether viewed from a legal, religious, or international perspective. (3) The new Criminal Code can balance the retributive and rehabilitative aspects as the ideal concept for the implementation of the death penalty. However, in some provisions, it is hoped that the death penalty can be used as a Premium Remedium in certain cases.

Sexual harassment against children in Islamic boarding schools is a serious issue that demands special attention, particularly in the context of legal protection for victims. This study aims to analyze the position and role of child victims in the dynamics of sexual harassment crimes within pesantren, as well as to identify forms of legal protection that can be provided through a victimological approach. One of the cases highlighted in this research occurred at Bani Ma’mun Islamic Boarding School, located in Gembor Udik Village, Cikande Sub-district, Serang Regency, which illustrates the weak protection afforded to children in religious educational environments. By employing an empirical juridical method and referring to secondary data such as legislation, legal documents, and academic literature, this study finds that child victims often do not receive optimal protection, either in the criminal justice process or in terms of psychosocial support. The victimological perspective emphasizes the importance of fulfilling victims' rights, including the right to security, physical and mental rehabilitation, and social reintegration. In this context, protection efforts should not only focus on imposing sanctions on perpetrators but also include the formulation of policies oriented toward the recovery of victims. Therefore, this study recommends strengthening institutional capacity within pesantren to develop and implement comprehensive child protection mechanisms, including regulatory reform and more responsive law enforcement toward victims of sexual crimes. This research is expected to contribute to the development of a legal framework that is more victim-oriented within Indonesia’s criminal justice system.

Family counseling is a strategic approach to helping family members overcome various issues that disrupt family harmony and functionality. In the Indonesian context, family counseling cannot be separated from the influence of distinctive local cultural values such as kinship, mutual cooperation (gotong royong), respect for elders, and the strong presence of religious and customary norms. Indonesian culture, which is predominantly collectivist and hierarchical, places the family as the central social institution that shapes individual identity and behavior. Therefore, it is essential for counselors to understand the diverse family structures present in Indonesia, ranging from patriarchal and matrilineal systems (such as in Minangkabau) to more egalitarian modern families. Culturally-based family counseling in Indonesia not only focuses on resolving interpersonal conflicts within the family but also emphasizes the importance of maintaining social harmony and protecting the family’s reputation in the community. In Indonesian society, conflict resolution is often carried out through deliberation (musyawarah) and involves third parties such as community elders, religious leaders, or respected senior family members. This highlights the need for family counselors in Indonesia to possess intercultural competence and a deep understanding of prevailing social norms. Moreover, religiosity plays a significant role in shaping values, attitudes, and decision-making within families. Counseling approaches that neglect the spiritual and cultural dimensions are often perceived as irrelevant or ineffective. Thus, integrating Western psychological theories with local values is crucial for family counseling to be both effective and contextually appropriate. This article explores the importance of culturally grounded family counseling in Indonesia by emphasizing key principles such as local wisdom, togetherness, deliberation, and harmony as the foundation for intervention strategies. By understanding the complexities of Indonesia’s pluralistic culture, family counseling can become a powerful tool to rebuild healthy, sustainable relationships and support the development of a more emotionally and socially harmonious society.  

Resolving Islamic legal issues can be done through a legal and diplomatic approach. The legal approach refers to the formal legal system, such as religious courts and religious scholars' fatwas, which prioritize legal certainty based on the sources of Islamic law, namely the Qur'an, Sunnah, Ijma', and Qiyas. Meanwhile, the diplomatic approach emphasizes more on deliberation, mediation, and negotiation in order to achieve a peaceful solution that remains based on the principles of Islamic law. The combination of these two approaches can create a resolution mechanism that is more effective, fair, and in accordance with the needs of the Muslim community. The research method applied in writing this journal is a qualitative research method with a descriptive-analytical approach. This study describes how the resolution of Islamic law is carried out legally and diplomatically and analyzes the effectiveness of each method in practice. Research data were collected through a literature study of Islamic legal sources, religious court regulations, and cases of Islamic legal settlement. The results of the study indicate that the legal approach is more effective in providing legal certainty and protection of individual rights, while the diplomatic approach is more flexible in maintaining social harmony and avoiding prolonged conflict. Therefore, integration between these two approaches is very necessary in resolving Islamic legal issues more comprehensively and fairly.

According to BPS data, in 2024, the poverty rate in Siak Regency reached 5.08% of a total population of 487.67 thousand. Family poverty is a major challenge in Indone-sia’s social development. As the official institution managing zakat, BAZNAS plays a strategic role in alleviating poverty. However, the current zakat regulations do not ful-ly support a family-based approach to zakat distribution. This study aims to formu-late a legislative reconstruction model for BAZNAS based on the Maqasid Syariah, ensuring that zakat distribution is more equitable, effective, and has a systemic impact on the welfare of poor families. Employing a qualitative normative approach and Maqasid Syariah theory, the study finds that the restructuring of BAZNAS regula-tions should emphasize the dimensions of protection for religion (din), soul (nafs), intellect ('aql), lineage (nasl), and wealth (mal), with the family as the fundamental unit of society. Family poverty is not merely a matter of economic incapacity; it also encompasses the failure to meet basic needs related to education, health, and social protection. Religious institutions like BAZNAS possess a constitutional and reli-gious mandate to manage zakat professionally. However, the current management and legislation of zakat have not been holistically oriented towards the sustainable empowerment of poor families. Within the framework of Maqasid Syariah, zakat is not only an obligatory act of worship but also a socio-economic instrument designed to safeguard five essential components: religion, soul, intellect, lineage, and wealth. Therefore, it is imperative to reconstruct zakat regulations in a manner that is attuned to contemporary needs and capable of addressing the challenges of family-based poverty.

Marriage is a sacred bond that is carried out by a woman and a man to become husband and wife. Basically every religion has its own proisions regarding marriage. In practice, especially in Indonesia, there are still many who practice interfaith marriages so that this practice has become a discussion that until now and in practice there are also many Muslims who still carry out interfaith marriages. This study aims to examine how the Islamic Law Compilation and Human Rights views the practice of interfaith marriage. The results of this study indicate that both according to the Islamic Law Compilation (KHI) and Human Rights (HAM) state that interfaith marriage is an act that is forbidden because it has violated God’s commands, every religion forbids its people to marry people of different religions. The prohibition on interfaith marriage has also been enshrined in the Marriage Law and also the Islamic Law Compilation, so that every citizen is obliged to follow the applicable legal rules. In human rights, the highest human right is divinity so that every people must obey God’s commands.  

Counseling and psychological support services play an important role in maintaining mental health, which affects the quality of life, social interaction, and resilience of individuals in facing challenges. This study aims to provide real experiences in community development through the MBKM KKN program, with a focus on the implementation of religious education, social activities, and cultural preservation at the Al-Mubarok Islamic Boarding School in Bengkulu. Tahsin education activities are an important part of improving the ability to read the Qur'an properly and correctly. In addition, the implementation of open donations reflects social participation that encourages the sustainability of Islamic boarding school programs. On the other hand, cultural education aims to instill local and national values ​​in students from an early age, as an effort to shape the identity and character of the nation. This study uses the Asset-Based Community Development (ABCD) approach, which utilizes local potential and assets as the basis for community development. The results show that the three aspects—tahsin education, social donations, and cultural learning—run synergistically and consistently. This collaboration contributes to the formation of the spiritual, social, and cultural character of students. The study recommends strengthening cooperation between Islamic boarding schools, the community, and donors to continuously improve the quality of education and welfare of students.

According to Article 2 paragraph (1) of Law Number 1 of 1974 concerning Marriage, a marriage is considered valid if it is conducted according to the laws of the respective religion and beliefs. Marriage is not merely a physical union but also an emotional bond, and fundamentally follows the principle of monogamy. In the legal framework of marriage, state protection—particularly for wives and future children—can only be guaranteed if the marriage is consciously conducted in accordance with Law Number 1 of 1974, which includes the requirement that the marriage be officially registered under applicable laws and regulations.If a marriage is not registered, the state cannot provide legal protection concerning marital status, joint property, inheritance, and other rights arising from the marriage. To establish a wife’s rights, it must first be proven that a legal marriage exists between her and her husband. One legal consequence of an unregistered marriage is that neither the wife nor any children from the marriage have the right to claim support or inheritance from the husband. Islamic inheritance laws allocate shares specifically to blood relatives.Unregistered marriages—often called sirri, kiyai, or syar’i marriages—are conducted according to religious rules or customs but are not registered with the Marriage Registrar. In Chinese customary law, property acquired during marriage is influenced by a patrilineal kinship system, where the wife’s status is governed by the husband’s family law. Generally, the husband, as head of the household, controls all marital property and has absolute rights to use it without needing the wife’s consent, including in transferring joint property.

This research examines how Pancasila and Islamic Religious Education function as foundational value systems in shaping civil law relations and promoting private justice, analyzed through the lens of Islamic Sociological Jurisprudence. Within Indonesia’s pluralistic yet religious societal framework, civil law extends beyond formal legal provisions and reflects the living moral, social, and religious norms embedded in the community. This study adopts a normative juridical method, complemented by conceptual and sociological approaches, and is supported by an extensive review of legal literature and scholarly discourse. The study reveals that Pancasila encapsulates essential principles, including justice, human dignity, and social equilibrium, which resonate with the ethical foundations of Islamic teachings. At the same time, Islamic Religious Education contributes significantly to cultivating legal consciousness and moral responsibility among individuals, thereby encouraging a model of private justice that transcends rigid legal formalism and emphasizes societal welfare (maslahah). From the standpoint of Islamic Sociological Jurisprudence, civil law should operate as a dynamic instrument that adapts to social realities while incorporating prevailing Islamic values. In conclusion, embedding the values of Pancasila and Islamic Religious Education within civil law frameworks enhances both the legitimacy and the substantive quality of justice. This research offers a conceptual contribution toward developing a civil law system that is more responsive, equitable, and aligned with Indonesia’s socio-cultural and religious context.

The incentive program for Al-Qur'an Education Park (TPQ) teachers in Batam City is part of a regional policy aimed at supporting the role and function of Al-Qur'an teachers in fulfilling Al-Qur'an literacy certification and basic religious understanding for elementary and secondary school students. This program has been implemented since 2009 and has experienced a gradual increase in incentive values until 2024. However, in Nongsa District, the implementation of this program still faces several obstacles. Identified problems include delays in fund distribution, inaccurate data verification, and inaccurate targeting of incentive recipients. This study aims to analyze the effectiveness of the incentive program managed by the Al-Qur'an Teacher Consultative Body (BMGQ) of Nongsa District by the Batam City Government. The research method used is qualitative, with data collection techniques through in-depth interviews, documentation, and observation. The results show that this program has had a positive impact, especially in increasing teachers' teaching enthusiasm, helping their economy, and maintaining the sustainability of Al-Qur'an education in the region. However, the effectiveness of program implementation is not yet optimal. Obstacles identified include a lack of publicity regarding the program's objectives to the community and beneficiaries, limited incentive recipient quotas, the lack of a real-time data monitoring system, and delays in the document signing process (amprah), which has delayed incentive disbursement. Therefore, ongoing evaluation by the local government and the BMGQ (Regional Teachers' Association) is necessary to ensure that incentive distribution is more targeted, equitable, and in line with the program's initial objectives, so that all TPQ teachers in Nongsa District can experience maximum benefits.

This study explores the Islamic perspective on Human Rights (HR) through a qualitative approach based on literature review. It emphasizes that the principles of human rights are not foreign to Islamic teachings, but are inherently embedded in the values of Sharia derived from the Qur'an and Hadith. Islam upholds justice, freedom of religion, equality, the right to life, and social and economic welfare. The article also examines contemporary challenges faced by Muslim societies in implementing human rights, such as gender inequality, restrictions on religious freedom, and the marginalization of vulnerable groups, including the LGBT community. The findings reveal that the tensions between Islamic principles and international human rights standards often stem from differing normative foundations and interpretations of individual freedom. Therefore, a contextual reinterpretation (ijtihad) is necessary to ensure that Islamic values remain relevant and responsive to modern global challenges. The study concludes that, when applied wisely and aligned with universal humanitarian values, Islamic teachings hold significant potential to contribute to the development of a just, inclusive, and dignified society.