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This research examines the contribution of Islamic economics to economic development through instruments such as Baitul Mal Wattamwil (BMT), sukuk, sharia banks and waqf banks. The method used is a literature study with secondary data analyzed using content analysis. The research results show that Islamic economics makes an important contribution to economic development in Indonesia. BMT increases employment opportunities and reduces poverty, sukuk plays a role in state financing and infrastructure, sharia banks contribute to financing the real sector and social services, while waqf banks empower the community's economy. Islamic economics is an alternative economic development that pays attention to moral and social aspects, not just growth.

Companies such as financial institutions in carrying out operational activities always want to obtain high profits such as profit engineering. Earnings engineering is one of the contemporary issues in finance, especially in Indonesia. In several reports in a large company there are 77% of senior managers involved in unethical behavior by carrying out scandals that are motivated by earnings management. This is problematic for the development of accounting, especially sharia accounting. Study aims to analyze the implementation of Islamic earnings management in Islamic accounting. In this study teh method use is the literatur review by collecting secondary data from various related journal. The results show that there are still earnings engineering practices in companies and financial institutions in Indonesia. For this reason, sharia principles really need to be emphasized in order to improve the quality of sharia accounting that is completely free from fraudulent practices. One of the appropriate efforts is to apply sharia accounting in conducting profit-sharing financing, proper and effective monitoring must be carried out with adequate supervision and reporting, so that companies such as Islamic banks or companies can avoid earning management and profit engineering. Financial institutions that apply sharia accounting principles are required to implement Islamic earnings management as a profit management practice in accordance with Islamic religious rules and ethics.

Murabaha bil wakalah financing at BMT AL-Ishlah, Jambi, experienced payment problems. The Islamic finance industry is growing rapidly, but problematic financing is a challenge. The research aims to identify the causes and strategies for solving murabahah bil wakalah financing problems. This research uses a qualitative approach, data collection is carried out by observation, interviews and documentation. Data analysis includes data reduction, data presentation, and conclusion verification. The research focuses on identifying internal and external factors that cause financing problems and exploring solutions to resolve them. The results of this research are internal factors including inaccurate credit analysis and inadequate application of the 5C principles. External factors include economic conditions, the COVID-19 pandemic, and customer behavior. Solving problems through non-litigation approaches such as friendship, financing restructuring and financial assistance. Research finds that proper handling can reduce the risk of problematic financing and support the sustainability of BMT in the Islamic finance industry.

The integration of Sharia principles with Environmental, Social, and Governance (ESG) frameworks presents a unique opportunity to enhance ethical accountability and sustainability in Islamic financial institutions. This study employs an analytical-descriptive research design, utilizing secondary data from annual sustainability reports, Sharia compliance documentation, and regulatory publications, to examine the adoption of ESG principles in the Islamic finance sector. Findings indicate that Islamic banks have achieved high levels of governance (90%) and social (85%) implementation, while environmental initiatives lag (62%), reflecting the need for stronger alignment with the khalifah fil ardh (stewardship of the earth) principle. The research also demonstrates a positive correlation between ESG implementation and investor confidence, with institutions exceeding 80% ESG adoption achieving an Investor Confidence Index of 92 points compared to 65 points among lower-performing banks. Despite conceptual synergy between ESG and Sharia principles centered on justice (adl), social welfare (maslahah), and environmental stewardship (khalifah) practical integration faces challenges including limited green financing instruments, regulatory fragmentation, and insufficient standardized ESG reporting tailored to Islamic finance. To address these issues, the study proposes an integrative ESG Sharia model emphasizing ethical foundations as the core of sustainable practices. Recommendations include developing Maqasid al-Shariah–based ESG indicators, expanding engagement in green financing and renewable energy projects, and adopting digital sustainability reporting. This integrative approach supports both global sustainability goals and the ethical imperatives of Islamic finance, contributing to a value-based, socially responsible, and spiritually aware financial ecosystem.

This study explores the integration of Islamic economic education with green economy principles, focusing on environmental stewardship and sustainability. Islamic education plays a pivotal role in fostering ecological awareness, integrating values such as khalifah (stewardship), maslahah (public welfare), and adl (justice), which align with green economic practices. The research investigates how these values are taught in Islamic educational settings, particularly in pesantren (Islamic boarding schools), and how they promote sustainable practices such as tree planting and livestock cultivation. The study highlights the role of Islamic financial mechanisms, such as zakat, waqf, and green financing, in supporting sustainable development and equitable resource distribution. It also examines how Islamic education instills eco-spiritual values and encourages sustainable behaviors among students. The findings suggest that Islamic universities emphasize ethical economic principles more than secular institutions, while secular institutions focus more on sustainability content. The study calls for a more integrated approach, where both ethical economic practices and sustainability principles are harmonized to equip students for leadership roles in a green economy. This integration is crucial for fostering responsible global citizens capable of addressing the intertwined challenges of economic growth and environmental preservation.

This research investigates the integration of Sharia economic instruments into green economy policies in Indonesia, focusing on how these instruments can enhance sustainability efforts. Specifically, it evaluates the role of Green Sukuk, zakat, and waqf in supporting sustainable development projects. Sharia economic instruments are identified as essential tools for financing environmentally friendly projects while aligning with social and ethical values. The research explores how these instruments contribute to the green economy by expanding funding sources, increasing public participation, and promoting social welfare. The study finds that the hybrid approach of integrating Sharia instruments with green policies leads to more sustainable outcomes compared to secular-only frameworks. The integration fosters long-term stability, attracts ethical investors, and supports social inclusion, making green initiatives more resilient. This research highlights the potential of Sharia-compliant financing in advancing the Sustainable Development Goals (SDGs) and fostering a more inclusive and sustainable economic model. Recommendations are made for the Indonesian government to develop policies that incorporate Sharia instruments into the green economy framework to enhance financial support and community engagement.

This study aims to analyze the thoughts of Sheikh Yusuf Al-Qardhawi regarding income zakat and its role in reducing social and economic inequality. Income zakat is one of the instruments in the Islamic economic system that is believed to have significant potential in creating social justice. Sheikh Yusuf Al-Qardhawi, as one of the leading contemporary scholars, emphasized that income zakat must be optimized in a modern context as a form of social solidarity and redistribution of wealth. Through a descriptive qualitative approach, this study examines Al-Qardhawi's thoughts as expressed in his various writings, especially regarding zakat fiqh. The results of the analysis show that income zakat can be an effective tool in narrowing the economic gap between the rich and the poor, provided that its management and distribution are carried out professionally and transparently. In addition, Al-Qardhawi's thoughts emphasize the importance of the role of the state and zakat institutions in implementing income zakat widely and fairly. This study concludes that the concept of income zakat developed by Al-Qardhawi is relevant to be applied in the context of the contemporary economy to overcome the increasing social and economic inequality.

The presence of Cash Waqf Linked Deposit (CWLD) in 2023 which is used for education is a development point for productive waqf, where previously the government had issued Cash Waqf Linked Sukuk (CWLS) as a waqf instrument with various uses including in the sustainable development sector, as well as the encouragement for the Islamic financial industry in secreening financing to protect the environment. Because of this, a special study is needed regarding whether CWLD can be used for sustainable development according to Indonesian law. This scientific work is included in normative jurisprudence, so that in compiling descriptive analysis used with a literature study approach, utilising legal sources of legislation and other scientific works. The research results obtained, namely The opportunity to apply CWLD benefits to the sustainable sector is supported by a legal structure that has synergised to develop waqf. Regulations issued by agencies and the Islamic financial industry. The legal culture of gotong royong that has been rooted in society is an additional value in the development of waqf. However, the weakness lies in the absence of CWLD product development in the sustainable development sector and the absence of specific regulations governing CWLD. The next challenge is to maintain the synergy between stakeholders in the legal structure, formulate specific regulations related to CWLD, and increase the inclusion and literacy of Islamic finance through socialisation, so that the development of productive waqf and the Islamic finance industry can continue to increase.

Financing can be interpreted as funding provided by one party to another party. Its function is to support investments that will or have been planned by the institution. Financing can also be interpreted as trust or trust. It means that the financing institution as sahib al-mal puts trust in someone to carry out the mandate given. All such costs must be used properly, fairly, and must be accompanied by clear terms and are responsible for all parties. Every Islamic financial institution has a philosophy of seeking the pleasure of Allah SWT. to acquire the virtues of the world and the hereafter. Therefore, any activities of financial institutions that are considered deviant from religious demands should be avoided. In the implementation of financing, Islamic banks must meet two most important aspects. First, the Shar'i aspect where in every realization of financing to customers must remain guided by Islamic Shari'a. Second, the economic aspect which still considers the profit generation for Islamic banks and for customers.

This research is entitled “Effectiveness of Subsidized Sharia Mortgage Financing for Low- Income Communities at BTN Syariah Langsa City. This study uses a qualitative descriptive method, with the formulation of the problem, 1) How is the implementation of Islamic mortgage financing for low-income customers at Bank BTN Langsa City?, 2) How is the effectiveness of Islamic mortgage financing for low-income people at Bank BTN Langsa City?, from the results of the research of the bank and the dispatcher have followed the regulations from the government from the housing mortgage program, but with regulations from the government, the depeloper is an obstacle they cannot freely choose customers, with regulations made by the government even though people who are gardeners are farmers and fishermen even though they are able to take mortgage housing, there are also people who feel helped by the KPR program from thegovernment.

A house is a basic human need, many people are rarely able to save in cash due to rising house prices. By providing pawn products (Home Ownership Credit), the Bank acts as a mediator between the interests of home buyers and sellers in this situation. However, Muslims are not allowed to use the usury transaction interest system used by mainstream banks. For Muslims who want interest-free financial services, the rise of Islamic banking is a good thing. However, the fact that sharia banking has not been able to match conventional banks in Indonesia is proof that the majority of Muslim communities there do not have full confidence in using sharia banks. Based on this, the author looks at and discusses how murabahah contracts are used in sharia finance at the Bank Sumut Syariah Lubuk Pakam Branch Office. The aim of this qualitative descriptive research which combines case study theory is to describe the implementation of the murabahah contract and determine its impact on sharia financing at Bank Sumut Syariah Lubuk Pakam Branch Office. To gather information regarding the use of murabahah contracts in Islam, the data collection approach uses interview procedures, namely questions and answers to officers, employees and authorized parties (in authority), as well as documentation. Descriptive techniques are used in data analysis procedures. The research findings, the application of the DSN-MUI fatwa regarding murabahah, turns out that the DSN-MUINo.04/DSNMUI/IV/2000 fatwa was followed in the case of murabahah financing for subsidized housing mortgage financing carried out by the North Sumatra Syariah Bank, Lubuk Pakam Branch Office.

This study investigates the contribution of Islamic banks in supporting green economy initiatives and promoting sustainable financial growth. Employing a quantitative research design, the study utilizes secondary data collected from annual reports, sustainability disclosures, and carbon emission reports of Islamic banks for the period 2018–2024. The research aims to examine the relationship between green financing portfolios and key financial performance indicators Return on Assets (ROA), Return on Equity (ROE), and Capital Adequacy Ratio (CAR) while evaluating the environmental impact through carbon emission reduction. Descriptive statistics provide an overview of green financing activities and financial ratios, while multiple regression analysis assesses the effect of green financing on sustainable financial performance, controlling for bank size, Gross Domestic Product (GDP) growth, and inflation. An independent sample t-test compares Islamic and conventional banks in terms of ethical compliance, environmental contribution, and profitability. The findings reveal that Islamic banks allocate a higher proportion of financing to green projects, achieving significant carbon emission reductions without compromising financial performance. The green financing portfolio exhibits a positive and significant effect on sustainable financial growth, and larger banks demonstrate a greater capacity to implement sustainability initiatives. The comparative analysis confirms that Islamic banks outperform conventional counterparts in environmental and ethical dimensions while maintaining comparable profitability. These results underscore the potential of Sharia-compliant banking to integrate ethical, environmental, and economic objectives, positioning Islamic financial institutions as key actors in advancing a sustainable, low-carbon financial system.

This study examines the significant role of cash waqf in financing renewable energy projects for sustainable Islamic economic development. Using a descriptive qualitative approach, the research collects data through case analysis of Islamic social finance institutions involved in renewable energy funding, along with interviews with key informants such as waqf managers and Islamic finance practitioners. The data were analyzed using thematic analysis to identify recurring patterns and key themes related to cash waqf’s application in renewable energy projects. The findings show that cash waqf offers a more sustainable funding model compared to conventional charity. By preserving the principal and only utilizing the income, cash waqf provides long-term resources for clean energy projects. The study also highlights cash waqf’s advantages in terms of accountability and transparency, as waqf institutions are required to provide auditable financial reports. In contrast, conventional charity is often short-term and lacks structured oversight, making cash waqf a more efficient model for financing ongoing projects like renewable energy. The research also identifies challenges in implementing cash waqf, such as regulatory issues and lack of awareness. However, there are significant opportunities to address these challenges through collaborations with Islamic banks and sustainable financial institutions. This study proposes integrating cash waqf with Islamic finance principles and ESG criteria to increase its impact on renewable energy projects. With appropriate regulation and increased awareness, cash waqf can play a crucial role in driving the transition to a sustainable green economy.

This study explores the impact of religious values on Muslim consumers' behavior toward green financing and eco-friendly products within the framework of Islamic economics. The research utilized a quantitative approach with a descriptive survey method, surveying 250 Muslim consumers from urban areas in Indonesia. A structured questionnaire with a five-point Likert scale was employed to measure religiosity and eco-friendly purchasing behavior. The multiple regression analysis showed that religiosity significantly influences green purchasing behavior, with higher religiosity scores correlating with greater engagement in environmentally conscious purchasing decisions. Additionally, the t-test and ANOVA revealed significant differences between Sharia-compliant and non-Sharia-compliant groups, with the Sharia-compliant group exhibiting stronger eco-friendly purchasing behavior. These findings suggest that Islamic principles related to environmental stewardship, such as Khalifa (guardianship of the earth) and Israf (avoiding wastefulness), play a significant role in shaping consumer attitudes toward sustainability. The study concludes that religious values are a crucial determinant of green purchasing behavior and that incorporating these values into sustainability initiatives can effectively promote eco-friendly behavior, especially in communities where religion plays a central role. Policymakers and educators can leverage religious frameworks to foster sustainability and encourage more responsible consumer behavior in Muslim-majority communities.

Financing is one type of sharia banking activity which is meant by financing is the provision of funds or bills which are equivalent to profit sharing transactions in the form of mudharabah and musyarakah, rental transactions in the form of ijarah or hire purchase in the form of ijarah, mutaniya bittamlik, sale and purchase transactions in in the form of murabhahah, salam and istisna receivables, lending and borrowing transactions in the form of qards and service rental transactions in the form of ijarah for multi-service transactions. This research aims to determine the influence of DPK, FDR and NPF on murabahah financing in Islamic commercial banks for the 2018-2022 period. This type of quantitative research, the data used is secondary data taken from the OJK website. This research uses the multiple linear regression method. The research results show that the variables third party funds (DPK), financing to deposit ratio (FDR) and non-performing financing (NPF) simultaneously have a significant influence on murabahah financing in Islamic commercial banks for the 2018 - 2022 period.

Musyarakah mutanaqishah is musyarakah or syirkah ownership the assets (goods) or capital of one of the parties (shariq) are reduced due to gradual purchase by other parties. As well as a musyarakah agreement mutanaqishah is a combined contract between a musyarakah contract and a contract ijarah. Sharia syndicated financing is financing provided by two/more Islamic banks or financial institutions, with the same terms and conditions, using the same documents and administered by one bank. Regarding information on syndicated financing using a musyarakah agreement Mutanaqishah is still not widely known by the wider community until now This. So this research will focus on discussing contracts musyarakah mutanaqisah used in syndicated financing. Because This contract is a contract that needs to be socialized and more publicized the banking sector, because its existence is not widely known by the public common among other contracts which are also used for syndicated financing in sharia banking in Indonesia, after previously using contracts murabahah and ijarah mun tahiya bit tamlik.

The Covid-19 pandemic has occurred. Since 2019, almost all countries in the world have experienced it. The Indonesian population is experiencing a pandemic that causes millions of people to experience difficulties, one of which is economic factors, namely in paying off debt or murabaha financing at Islamic banks and conventional banks. This is due to a decrease in daily income. If these conditions are not addressed properly, it will result in a decline in the economic growth of a country. This article aims to examine the application of the Qur'an Surah Al Baqarah verse 280 to the gift of restructuring murabahah financing to customers affected by the Covid-19 pandemic. The researcher used the literature review method. In addition, this study also uses a narrative analysis method to describe the reality that occurs in the field and conducts interviews with customers and the Bank. The research study conducted in this article shows that the application of Surah Al Baqarah verse 280 during the Covid-19 pandemic can be a solution to maintain the level of economic growth in Indonesia.

This research aims to analyze customer perceptions regarding the use of microcredit financing with a focus on the case study of Bank Syariah Indonesia (BSI) KCP Medan Kampung Baru. Utilizing surveys and qualitative data analysis, the research methodology aims to understand the strengths and weaknesses of the sample through observation, interviews and document analysis of the sample's perceptions of the product using Murabahah principles. In this context, research examines the factors that influence public trust in the progress, transparency and quality of the implementation of Murabahah law. The survey collected customer responses from BSI KCP Medan Kampung Baru, while qualitative data analysis was carried out to identify customer views in more detail. It is hoped that the findings of this research will help in understanding the effectiveness of implementing the Murabahah model in micro product development and how it affects customer needs and expectations. The practical implications of this can help Islamic banks improve their products and services and strengthen their ties with customers, especially at BSI KCP Medan Kampung Baru.

This research is based on the devolment of Syapab banking in the digital era. The aim this research is to analyze the devilment of sharia banking in the digital era. This research investigates the development and introduction of Islamic banks in the digital era, which is expected to help people without having to go the bank. This research uses library research methods, wich use data sources collected from books information technology-based financing services will be very helpful in increasing public  services,access to information has become faster and easier and can accesed anytime and anywhere.

Islamic Religious Education is considered the main pillar in shaping the character of Muslims; however, in the era of globalization, entrepreneurship has become essential. The integration of entrepreneurship enables students to connect religious values with the real world, develop self-potential, and become agents of positive change. Inclusive management of Islamic religious education towards entrepreneurship is not only a necessity but also a challenge to create innovative curricula. This study employs a qualitative descriptive method through a literature review approach to examine the management of education and entrepreneurship in Islamic religious education. The goal of Islamic Religious Education is to shape individuals with profound knowledge of Islamic teachings, capable of applying them in daily life, fostering love and obedience to Allah SWT, imparting Islamic values and ethics, and encouraging critical, analytical skills, and entrepreneurial spirit. Entrepreneurship in Islamic religious education aims to mold a younger generation of Muslims who can become successful entrepreneurs and are morally and ethically responsible. The integration of entrepreneurship involves teaching entrepreneurial values and principles, as well as developing entrepreneurial skills such as creativity and management. A conducive environment for entrepreneurship, including the empowerment of micro, small, and medium-sized enterprises (UMKM), training, mentoring, access to financing, and incentives for entrepreneurs, is deemed essential. By integrating entrepreneurship into Islamic religious education, it is expected that students can prepare themselves to face the challenges of the job market and contribute to the welfare of society.