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This study aims to comprehensively examine the role of women in agricultural economic development through three main focuses: women's real contribution in agricultural economic activities, structural and socio-cultural barriers that limit their participation, and empowerment strategies to realize a more inclusive agricultural economy. The background of this research stems from the reality that although women play a significant role in various aspects of agricultural production and resource management, recognition of their contribution is still structurally and culturally limited. This research uses a descriptive qualitative method with a library research approach, which utilizes primary sources such as official government documents and reports of international institutions, as well as secondary sources in the form of relevant scientific literature. Data were collected through a systematic search of digital databases, then analyzed using content analysis techniques to identify key themes related to the roles, barriers and strategies for empowering women in the agricultural economy. The results show that women have concrete contributions in production activities, processing of agricultural products, and financial management of farm-based households. However, their participation is still hampered by patriarchal structures, limited access to resources (such as land, capital, and training), and social norms that tend to marginalize women's role in decision-making. Effective empowerment strategies include strengthening women's capacity through education and skills training, forming women's farmer groups, and advocating for policies that support gender equality in agricultural development. In conclusion, the role of women in the agricultural economy is not only relevant but also crucial in promoting food security and sustainable rural development. Therefore, the integration of gender perspectives in agricultural policy is an urgency that cannot be ignored.

The concept of corporate social responsibility (CSR), also known as CSR, encompasses economic, social, and environmental elements. According to Islamic business ethics, CSR is seen as a moral and spiritual duty that is in line with the Qur'an and Sunnah. The purpose of this study is to explore the implementation of CSR in the context of Islamic values. To achieve this goal, this study uses a qualitative research method. The results of the study indicate that from an Islamic perspective, CSR is not only focused on achieving profits, but also encouraging businesses to contribute significantly to the welfare of society and environmental preservation. In CSR practices, Islamic principles such as honesty (shiddiq), amanah, responsibility (mas'uliyyah), and virtue (ihsan) are the basis. In addition, the values ​​of tauhid, justice (adl), and balance (mizan) serve as guidelines in designing an ethical company. The concept of corporate social responsibility (CSR), also known as CSR, encompasses economic, social, and environmental elements. According to Islamic business ethics, CSR is seen as a moral and spiritual duty that is in line with the Qur'an and Sunnah. The purpose of this study is to explore the implementation of CSR in the context of Islamic values. To achieve this goal, this study uses a qualitative research method. The results of the study indicate that from an Islamic perspective, CSR does not only focus on achieving profits, but also encourages businesses to contribute significantly to community welfare and environmental preservation. In CSR practices, Islamic principles such as honesty (shiddiq), amanah, responsibility (mas'uliyyah), and virtue (ihsan) are the basis. In addition, the values ​​of tauhid, justice (adl), and balance (mizan) serve as guidelines in designing ethical companies.

The rapid development of information technology has significantly changed cybercrime, especially electronic document forgery. This re-search examines the utilization of digital forensics and information technology in proving the crime of electronic document forgery in In-donesia through a normative legal research approach. The research uses a statutory approach and a conceptual approach to analyze the ef-fectiveness of digital forensic methods in uncovering electronic crimes based on certain evaluation criteria including technical feasibility, legal acceptability, and procedural compliance with Indonesian law. The findings show that digital forensics has an important role in in-vestigating electronic document forgery, but faces complex implementation challenges. Key barriers include limited human resources, with only 147 certified digital forensics experts in Indonesia according to verified 2023 data from the Indonesian Digital Forensics Association (AFDI), and legal regulations that have not fully accommodated the evolving digital technology landscape. The research identifies signifi-cant technical barriers, such as the complexity of forensic technology, the volatility of digital evidence, and the rapid advancement of cyber-crime techniques. Through an examination of recent case studies including the Tokopedia data breach of 2023 and the Jakarta Administra-tive Court electronic document forgery case of 2022, this research demonstrates the practical application of digital forensics in Indonesian courts. The research proposes a balanced approach that fulfills both evidentiary and human rights protection requirements in digital inves-tigations. Strategic recommendations include strengthening the capacity of forensic laboratories, harmonizing legal regulations, and im-proving the competence of human resources in technology and law. This research contributes to the conceptual framework of cyber law enforcement by offering a comprehensive perspective on the evidentiary challenges of e-crime in the digital age.

Money has different functions and roles based on conventional and Islamic perspectives. The time value of money in Islam and conventional economics have different perceptions, which can lead to debate. In addition, the sharia legitimacy review of the time value of money in the conventional economic system raises a dividing line against the Islamic economic system. This research aims to examine the concept of the time value of money and its legitimizing role from a sharia perspective. The method used in this research is data analysis method using literature study with qualitative method. This research has implications for the theory and practice of Islamic finance.

This study aims to explain the concept of religious moderation, examine its implementation within the context of Islamic Religious Education, and identify examples of religious moderation practices in Indonesia. The research employs a phenomenological method and is categorized as a literature study, utilizing secondary data from various documents. Data collection was conducted online, and data analysis followed an interactive model. The findings reveal that religious moderation is a perspective on religiosity that emphasizes tolerance. The main principle of moderation is the pursuit of balance, marked by a tolerant attitude. In Islamic education, religious moderation is interpreted as a moderate Islamic educational concept that focuses more on the quality of instruction. The Islamic teachings delivered emphasize beneficial and peaceful values. Therefore, promoting a moderate understanding of Islam in various educational institutions is essential. Religious moderation practices in Islamic education have been implemented across various institutions in Indonesia, both formal and non-formal, through training programs. Several elements applied include an inclusive curriculum, interfaith dialogue, respect for diversity, and efforts to prevent radicalism.    

The increasingly complex issue of environmental degradation demands a holistic approach, including a religious perspective. This study explores environmental conservation through reforestation from the perspective of the hadiths of Prophet Muhammad (PBUH), focusing on the Islamic ecotheological values reflected in his sayings. This is a qualitative study using a library research method, collecting data from collections of hadith and relevant Islamic literature. The findings indicate that Islam, through the Prophet's hadiths, places great emphasis on environmental preservation, particularly through tree planting. The analyzed hadiths portray tree planting as a form of ongoing charity (ṣadaqah jāriyah), a social contribution, and a moral-spiritual responsibility of Muslims toward the Earth. Furthermore, reforestation is not merely seen as a physical act, but also as a form of worship rewarded by God. Planting trees is even encouraged during doomsday conditions, reflecting the profound ecological values within Islamic teachings. Thus, environmental conservation through reforestation in the hadith perspective embodies the values of tawḥīd (monotheism), khilāfah (stewardship), and amānah (trust) of humans as Earth’s caretakers. This study reaffirms that Islamic teachings are highly relevant in addressing today’s ecological crises.    

The songkok industry in Lamongan has quite a large economic potential, but still faces various challenges in increasing competitiveness, especially in facing increasingly tight market competition. Some of the main obstacles found are lack of innovation, limited access to wider markets, and low utilization of technology in production and marketing. This study aims to explore strategies to increase the competitiveness of local songkok products through a creative economic empowerment program using the Chambers Theory perspective. The research method used is a qualitative approach with data collection techniques in the form of in-depth interviews, field observations, and literature studies. Data analysis was carried out descriptively qualitatively with three main stages, namely data reduction, data presentation, and drawing conclusions. The results of the study indicate that the creative economic empowerment program plays a significant role in improving craftsmen's skills, encouraging innovation in design, and expanding the marketing reach of songkok products. By applying analysis based on Chambers Theory, this empowerment contributes to increasing power within (craftsmen's confidence and awareness), power to (individual capacity to innovate and develop businesses), power with (collaboration between craftsmen in the community), and power over (ability to face competition and external constraints). Based on these results, it can be concluded that empowering the creative economy is an effective strategy in increasing the competitiveness of Lamongan songkok products. Therefore, close cooperation is needed between the government, the artisan community, and the private sector in order to create a sustainable creative industry environment.    

This article analyzes the depiction of Jesus Christ from various scriptural perspectives and examines the impact of the diversity of Christological experiences on Christian faith. Research shows that the Bible presents a varied picture of Jesus: Mark's Gospel presents Him as the Suffering but Powerful Servant; Matthew as the Messianic King and Great Teacher; John as the eternal Logos (Word); and Revelation depicts Him through symbols of glory as King, Judge, and Redeemer. The diversity of Christological experiences produces positive impacts in the form of deeper understanding, theological enrichment, and facilitation of interfaith dialogue. However, this diversity also has the potential to cause misunderstandings, theological conflicts, and identity crises if not properly understood. This article also explores how cultural and historical backgrounds significantly influence interpretations of Jesus, from the first-century Jewish context to contemporary interpretations in various global cultural contexts. In conclusion, although understandings of Jesus continue to evolve according to context, it is important for people to maintain their theological identity while remaining open to various enriching perspectives.

This study emphasizes the importance of understanding science as a mandate that carries not only cognitive dimensions, but also deep moral and social responsibilities. Science should not be viewed merely as a collection of technical knowledge, but must be carried out with integrity and honesty for the benefit of the people. By integrating the perspective of the hadith of the Prophet Muhammad SAW and the philosophy of science approach, this study uses a hermeneutic qualitative methodology to explore normative and rational-ethical values ​​in Islamic scientific ethics. The results of the study show that the scientific paradigm based on mandate combines spiritual and rational dimensions, thus forming a solid and relevant foundation for academic ethics in the context of Islamic higher education. These findings emphasize the importance of internalizing the values ​​of responsibility, honesty, and social orientation in scientific activities. The main contribution of this study is the reformulation of the scientific ethics paradigm that is more holistic, sustainable, and in line with Islamic values.

The highest sovereignty lies in the hands of the people and is carried out based on the Constitution". Likewise, Article 1 paragraph (3) which reads: "The State of Indonesia is a State of Law". Previously known as a state based on law (rechtsstaat). This concept is an elaboration of the Rule of Law concept, guided by the continental European legal system. From the perspective of understanding people's sovereignty, the highest sovereignty lies in the hands of the people. The highest power in the hands of the people is limited by the agreement that they themselves determine together which is stated in the rules of law which culminates in the formulation of the constitution as a product of the highest agreement of all the people. The democratic system as stated in Article 1 Paragraph (2) of the 1945 Constitution of the Republic of Indonesia, that: "is marked by direct democracy by the people, from the people, and for the people". So the head of state who before the amendment was elected by the MPR RI has changed where he is elected directly by the people through the election of the president and vice president and even regional heads (regional elections). Government for the people means that the power given from and by the people to the government must be exercised for the benefit of the people.Therefore, there needs to be government sensitivity to the needs of the people and to the aspirations of the people which need to be accommodated and then followed up through the issuance of policies or through the implementation of government work programs. This paper uses normative legal research conducted with a statutory and conceptual regulatory approach which will later assess the Indonesian General Election in the Pancasila.

The principles of democracy in the Hadith perspective reflect Islamic beliefs that emphasize the values of equality, deliberation, and justice. Although the word “democracy” is not found in the hadith texts, the teachings on the basic principles of democracy contain and underlie people's participation, freedom of speech, and respect for the rights of each individual that can be found in the teachings of the prophet Muhammad SAW. Hadiths related to deliberation (shura), social justice, and leader selection indicate that decision-making in society should be based on inclusiveness, transparency, and responsibility. For example, hadith-reports that suggest deliberation in dealing with important issues indicate respect for individual voices and opinions in a collective decision. In addition, the concept of justice in the hadith emphasizes the importance of equal treatment of all members of society without discrimination. The purpose of this article is to provide knowledge about democracy in the Hadith perspective in the perspective of hadith. Thus, the hadith perspective provides a moral and ethical foundation for the implementation of democratic principles that are oriented towards the welfare of the people and the fair management of public interests. 

Women continue to be victims of domestic violence, sexual harassment, and other forms of gender-based violence in various places. This research aims to deeply understand the synodality of the Church in shaping the congregation's understanding of gender. The meaning of synodality is closely related to the mission or service of the Church, which also involves women, thus requiring principles to further shape the understanding of gender from the perspective of Mulieris Dignitatem. The method used in this research is a qualitative descriptive method where the tools used for data collection are observation and interviews. The research results show that the community's understanding of gender is still limited to the equality of men and women. Understanding how to honor women as partners in God's creation and act like God in holiness has not yet been fully realized in real life. All congregants must comprehend gender understanding in the Church to prevent discrimination that can cause women to feel marginalized and perceive themselves as a weak, small, alienated, and useless group. However, on the contrary, women must always be taken into account, especially their role in responding to God's work of salvation. Synodality becomes a bridge to understanding gender and a key to further understanding gender in the perspective of Mulieris Dignitatem.

This article aims to describe the tajdidunnikah for converts in Tanjunganom Village, Kepil District, Wonosobo Regency, where no previous researchers have discussed the theme. This article is a type of qualitative research, primary data through direct interviews with the perpetrators of tajdidunnikah and local community leaders. Secondary data from literature that is relevant to the research. The research instruments were in the form of observation and interviews, then analyzed inductively and descriptively. The findings show that (1) Tajdidunnikah for converts in Tanjunganom Village, Kepil District, Wonosobo Regency was carried out en masse according to Islam by local Kyai, without the involvement of the local Religious Affairs Office (KUA), because they still have Islamic and state marriage books. In this case, the KUA only married the converts, who when they married were already Buddhists. The background of the community who converted to Islam carrying out tajdidunnikah was solely for reasons of caution (ikhtiath) because they had apostatized within a period of 15 years. What they did was without any coercion from any party but was part of an awareness after they consulted with local religious figures. The Islamic legal view regarding this matter is permissible with the argument that tajdid nikah is an action as a step to create comfort of the heart and ihtiyath (caution) which is ordered in religion after someone leaves Islam. (2) From a positive legal perspective, Law No. 1 of 1974 article 26 paragraph 2 is a written law and is generally binding and enforced through the government. However, in this case it cannot be handled by the KUA as the implementing party for the marriage registrar appointed by the state because they still hold a valid marriage certificate. In other words, there is no legal umbrella that orders the issuance of a new marriage book for a Muslim who changes religion and returns to Islam.

This research aims to examine and understand how the tradition of “Maragat Tuak Bagot” (tapping palm sap) in the Batak community in the Central Tapanuli region reflects an ecological imagination that is in line with the principles of Catholic Eco-Theology (Laudato Si). This tradition is a cultural practice that contains ecological and spiritual meaning, in which the Batak people in the Central Tapanuli utilize natural resources in a sustainable manner and with full respect for the environment. Through a Catholic Eco-Theology approach, this research seeks to explore the theological values ​​contained in this tradition and how these values ​​are lived out in society. The research method used is qualitative and literature study. Field data was obtained by conducting in-depth interviews with community leaders and practitioners of the “Maragat Tuak Bagot” tradition. The research results show that the “Maragat Tuak Bagot” tradition not only has a socio-cultural function but also contains deep ecological messages. This practice contains reflections on the importance of maintaining natural balance, respecting creation, and involving the spiritual dimension. Apart from that, the “Maragat Tuak Bagot” tradition also represents the relationship between humans and nature which is in line with Catholic Eco-Theological teachings about human’s moral responsibility to care for the earth as a shared home. The results of this research provide an important contribution in enriching the discourse on ecology and theology in Indonesia, as well as offering a new perspective in environmental conservation efforts based on local wisdom and religious values.

This meta-methodological study evaluates 127 research articles on war-induced trauma in the Middle East, published between 2000 and 2023, with the aim of developing a methodological standardization framework capable of addressing the region-specific contextual complexity. The findings reveal a marked degree of heterogeneity in the methodological approaches employed (χ² = 78.45, p < .001), with 42.5% of the studies utilizing cross-sectional designs, 28.3% employing longitudinal methods, and 29.2% adopting mixed-methods approaches. Meta-regression analysis indicates a highly significant correlation between methodological rigor and the validity of research findings (r = .78, p < .001), reinforcing the importance of consistency in study design. The evaluation of instrument reliability reveals significant variation (α = .65–.92), with instruments based on DSM-5 criteria demonstrating the highest level of internal consistency (M = .86, SD = .08). Further analysis identifies five core components as critical in the methodological structuring of trauma studies within Middle Eastern conflict zones, namely cultural validation of instruments (β = .45, p < .001), data source triangulation (OR = 2.34, 95% CI [1.87–2.81]), contextualization of traumatic experience (R² = .56), sensitivity to conflict dynamics (κ = .82), and the application of ethics tailored to the local context (ICC = .79). These findings extend the work of Bush and Duggan (2013) on methodological biases rooted in Western epistemologies. Additionally, they advance the conclusions of Patel and Hall (2021) regarding the absence of cultural validity in cross-conflict studies, as this research introduces an integrated methodological framework that systematically synthesizes local perspectives with international scientific standards. The primary contribution of this study lies in the development of the Trauma Research Standardization Index (TRSI), a newly designed instrument intended to assess methodological alignment with the specific conflict context of the Middle East. The TRSI demonstrates verified construct validity (construct = .88) and high test-retest reliability (.92), making it a potentially valuable tool in standardizing trauma research across Middle Eastern contexts.

Money in the Islamic perspective is understood as a medium of exchange and unit of account that must have real value and be used in productive and fair economic activities. In the theory of demand for money, Islamic economics has three main approaches. The mainstream school adopts the general principles of conventional theory with adjustments to sharia values, such as the prohibition of usury and the requirement for transactions based on real assets. The Iqtisaduna school, emphasizes the relationship between the monetary system and the Islamic social structure based on the values of justice and individual responsibility. Meanwhile, the alternative school criticizes the fiat monetary system and offers a concept based on intrinsically valuable money such as the dinar and dirham. The three schools also provide different views on the concept of money in circulation, ranging from an adjusted conventional monetary policy approach to a model that rejects a paper money system without asset support. This study provides a clear conceptual mapping of the differences and contributions of each school to the development of the theory of demand for money and money circulation management in the Islamic economic system.

This study aims to analyze the types of illocutional speech acts contained in the lyrics of the song Hati-Hati di Jalan karya Tulus. The background of this research is based on the importance of understanding song lyrics as a form of communication that is full of pragmatic meaning, especially in the context of emotions and interpersonal relationships. The method used is qualitative descriptive with a content analysis technique based on the theory of classification of illocutional speech acts by Searle. Data were taken from all song lyrics and analyzed based on five types of illocution speech acts, namely representative, directive, expressive, commissive, and declarative. The results of the study show that in the lyrics of this song there are four types of illocutional speech acts, namely representative, directive, expressive, and commissive, with a dominance of representative and expressive types. The act of speech reflects various communication functions such as expressing beliefs, expressing feelings, giving hope, and showing commitment. This research implies that song lyrics can be a valuable object of pragmatic study, as well as enriching the understanding of communication strategies through language in popular literary works. This study has limitations on the scope of a single song and the interpretation of the researcher, so it is recommended that the next study examine other songs to broaden the perspective.

The increasing prevalence of occult practices within Indonesian society, including among church congregations, from a biblical theological perspective. The study employs a qualitative method, analyzing both Old and New Testament scriptures and conducting interviews with church members and leaders. Findings reveal that occultism-defined as beliefs and practices related to supernatural powers-has existed since ancient times and continues to evolve in modern society. The Bible strictly prohibits all forms of occultism, considering them abominations before God and detrimental to spiritual life. Involvement in occult practices leads to spiritual decline, disrupted relationships with God, and various spiritual and social problems. This article highlights the crucial role of the church in providing sound theological understanding and practical solutions to protect congregations from the influence of occultism.

Religious gaslighting is a form of psychological manipulation that uses religious authority and teachings to question or doubt a person's perceptions, emotions, and experiences, so that the victim feels guilty or unfaithful. In the context of the Muslim community, this practice can occur when religious understanding is used narrowly and authoritarianly, suppressing freedom of thought, and perpetuating power imbalances—both in family relationships, communities, and religious institutions. This article examines the phenomenon of religious gaslighting from the perspective of critical Islamic education, with the aim of dismantling manipulative patterns wrapped in religious narratives. The approach used is qualitative-descriptive with literature analysis of classical and contemporary Islamic sources, as well as interdisciplinary studies in the fields of religious psychology and educational philosophy. The results of the study show that religious gaslighting is not only a matter of individual morals, but also part of an authoritarian social and cultural structure that needs to be countered through liberating (ta'dib) and transformative Islamic education. Islamic education based on the values ​​of justice (al-‘adl), compassion (rahmah), and deliberation can be a critical tool for building a healthy spiritual awareness and freeing people from the shackles of manipulative authority. Thus, education has a central role in forming a generation of Muslims who are able to distinguish between the authenticity of Islamic teachings and their misuse in the practice of power.    

A Economic inequality is a global issue that has an impact on social stability and people's welfare. To overcome this problem, government intervention is needed through fiscal policy. From the perspective of sharia maqashid, the main goal of economic policy is to maintain the benefit of the ummah through the fulfillment of basic needs, equitable distribution of wealth, and protection of the rights of individuals and communities. One of the scholars who made a great contribution to the thinking of sharia maqashid in economics was Imam Al-Syatibi. Imam Al-Syatibi, a prominent s cholar of ushul fiqh in the 14th century, is known for his contribution in developing the concept of maqasid sharia, which is the goals of Islamic sharia that focus on the benefit of mankind. Imam Al-Shatibi's thought is not only limited to the realm of Islamic law, but also provides a deep perspective in the field of Islamic economics. This research aims to explore Imam Al-Syatibi's economic thinking, especially how the principles of maqasid sharia are applied in economic activities to achieve welfare and social justice. Through a descriptive qualitative approach, this research analyzes the economic concepts proposed by Imam Al-Syatibi and their relevance in the context of modern economics. The results of the study show that Imam Al-Shatibi's thinking emphasizes the importance of a balance between individual and societal needs, as well as the need for fair economic regulation in accordance with sharia principles.