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Thisl study aims lto determine lthe health llevel of lPT. Bank lSyariah Indonesia (lBSI) Tbk inl 2021-2024. The assessmentl indicators usedl in lthis study lare Capital, lAsset Quality, lManagement, Earning, andl Liquidity lor abbreviated las CAMEL. Thel Camel methodl is one of the factors lthat greatly ldetermines the healthl of la bank. Thisl study wasl conducted withl a lquantitative descriptive lapproach, namely usingl secondary ldata obtained lfrom library sources such as academic journals, government publications and annual lfinancial reports published lon the lcompany's officiall website, lby analyzing lthe CAR, lNPF, PDN, lROA, ROE, lBOPO, NI, land FDR lratios. The resultsl of thel study lshowed that lthe CAR lratio for the 2021-2024 periodl was given the predicatel "very lhealthy". The lNPF ratio lfor the 2021-2023l period was given thel predicate "lhealthy", whilel in 2024 lit was lgiven the lpredicate "veryl healthy". lThe PDN ratiol for thel 2021-2024 period lwas given lthe predicate "quite lhealthy". The ROAl ratio lin 2021-2024 was givenl the lpredicate "very healthy". lThe ROE lratio in 2021-2024 lwas given lthe predicate "lhealthy". The BOPO ratio in 2021-2024 lwas given lthe predicate "veryl lhealthy". The lNI ratio lin 2021-2024 lwas given lthe predicate "lhealthy". The lFDR ratio lin 2021 was lgiven the lpredicate "very lhealthy". However, inl 2022-2024 itl decreased and was givenl the lpredicate "healthy". lThe findings show lthat based lon these lindicators, the performance of Bank Syariahl Indonesial lTbkl in 2021-2024 was on average in the "very healthy" category, which indicates goodl financial health laccording to lthe overall lassessment.

Islamic Financial Institutions play a vital role in strengthening the Islamic economy in Aceh, particularly through financing micro businesses. Article 14 of Qanun Aceh Number 11 of 2018 sets a target of 40% profit-sharing-based financing for Micro, Small, and Medium Enterprises (MSMEs) by 2024. However, the realization of financing with profit-sharing contracts is still low. This study aims to examine the implementation of Qanun Number 11 of 2018 in facilitating micro business financing in Aceh, identify obstacles in its implementation, and analyze the roles of the government, society, and the private sector in supporting this process. The study uses an empirical juridical method, collecting data through literature studies, interviews, and observations. Data analysis is conducted qualitatively with a prescriptive analytical approach. Challenges to financing distribution include business actors not meeting credit quality assessments and prudential banking standards, causing banks to implement risk management strategies to prevent non-performing loans. Additionally, low financial literacy among business actors remains a significant barrier. The local government supports micro business financing by establishing the Technical Implementation Unit of the Integrated Business Service Office, providing financial assistance, and introducing the draft Qanun of Aceh Sharia Financing Guarantee. Bank Aceh Syariah offers training and coaching for MSMEs, while Bank Syariah Indonesia aids MSMEs through the MSME Center and the Muslim Entrepreneur program. Improving financial literacy is essential for business development. The study recommends that the Aceh Government strengthen the implementation of Qanun Sharia Financial Institutions, increase profit-sharing-based MSME financing, and promote financial literacy.

This study comprehensively examines the concept of Sharia law by highlighting the main divisions within Islamic law: taklifi law and wadh'I law. Taklifi law encompasses five normative categories: obligation, recommendation, permissibility, makruh, and prohibition, which serve to regulate individual behavior in accordance with Sharia principles. Meanwhile, wadh'iy law emphasizes the causes, conditions, and requirements for the validity of a legal act, thus forming a normative framework that guarantees the validity of an action from an Islamic legal perspective. This study uses a normative approach through a literature review of primary sources of Islamic law, such as the Qur'an, Hadith, and classical and contemporary fiqh literature. The results of the study indicate that the division between taklifi and wadh'iy law is crucial for understanding the structure and complexity of Sharia law, both in terms of the vertical relationship between humans and God and the horizontal relationships between individuals. This study also examines the contemporary issue of plastic surgery from an Islamic legal perspective.  Plastic surgery is permissible for medical purposes, such as reconstruction following an accident, congenital defect, or impaired bodily function, as it aligns with the principles of preserving benefit and eliminating harm. However, plastic surgery solely for aesthetic purposes is considered forbidden, as it constitutes altering God's creation without a sharia (Islamic) justification. This finding confirms that the division of sharia law is not merely theoretical but also relevant in addressing modern issues, including in medical practice, and has important implications for the development of contemporary Islamic law and its application within the national legal context.

This study aims to analyze how the integration of Islamic economic values operates in the management of School Operational Assistance (BOS) funds in Islamic schools and to identify supporting and inhibiting factors, as well as stakeholders’ perceptions regarding the application of sharia values in financial administrative practices. The research employs a qualitative descriptive approach using data reduction, data display, and conclusion drawing stages. The findings reveal that Islamic economic principles such as amanah (trustworthiness), sidq (honesty), al-‘adl (justice), and mas’uliyyah (accountability) have been internalized within the organizational culture and individual behavior of school managers, although not yet fully institutionalized. Supporting factors include religious leadership, Islamic ethical organizational culture, and community participation, while the main constraints involve limited human resources, low literacy in sharia accounting, and the absence of a faith-based monitoring system. Stakeholders demonstrate a strong moral awareness of sharia values but with limited technical understanding. The study concludes that effective integration requires synergy between spiritual values, technical capacity, and institutional policies to establish transparent and socially just financial governance in Islamic education institutions.

This study aims to analyze and compare the implementation of the rahn contract at Pegadaian Syariah and Bank Syariah from the perspectives of sharia compliance and customer satisfaction. Using a qualitative approach with in-depth interviews with 15 informants, consisting of institution management, sharia supervisors, and customers, the study found that Pegadaian Syariah excels in service aspects, cost transparency, and process convenience, resulting in higher customer satisfaction. On the other hand, Bank Syariah stands out in terms of internal supervision and collateral security, although its administrative process is more complex. Both institutions have adhered to sharia principles in accordance with DSN-MUI fatwas, but there are differences in the technical implementation and service strategies. This study highlights the importance of synergy between service efficiency and sharia compliance in managing rahn products, and contributes to the development of more inclusive and sustainable sharia pawn practices in Indonesia. The findings are expected to provide guidance for sharia financial institutions in improving service quality while maintaining sharia principles.

The distribution of inheritance is an important issue in Indonesian society which adheres to a plural legal system, namely Islamic law, customary law, and western civil law. One of the issues that often raises differences of opinion is the position of biological children and adopted children as heirs. In Islamic law, the right to inherit is based on the relationship of the nasab so that the biological child gets a clear share, while the adopted child does not have the right to inherit but can still be given a share through a grant or obligatory will. In contrast, Toba Batak customary law emphasizes the patrilineal principle, whereby sons, including legitimate adopted children through mangain customary ceremonies, are positioned as the successors of the clan and are entitled to inheritance except hereditary inheritance. This study uses a literature study method by examining literature related to Islamic law and Batak Toba customary law and qualitatively analyzed. The results of the study show that the difference in principles between these two legal systems gives birth to social and legal conflicts in the Batak Muslim society, especially when religious and customary values must be carried out together. However, opportunities for harmonization remain open through the application of the principle of justice that recognizes the position of adopted children in customary structures, as well as upholding sharia by granting rights through the mechanism of compulsory wills. These findings emphasize the need for an integrative approach in resolving inheritance disputes in order to create legal certainty, social justice, and maintain cultural and religious harmony.

This study aims to uncover public perception of Islamic banking in Jember Regency as well as the factors that cause low account ownership in Islamic banks, even though the majority of the population is Sunni Muslim. This study uses a descriptive qualitative approach with data collection techniques through direct interviews with people who do not choose Islamic banks as financial institutions. The results of the study show that the low level of public knowledge about Islamic banking systems and products is the main factor influencing their decisions. In addition, promotions carried out by Islamic banks are considered less effective and do not directly touch the needs and understanding of the community. The lack of supporting facilities such as ATMs and service offices also strengthens the perception that Islamic banks are not significantly different from conventional banks. Weak branding and education cause Islamic banking products to be less attractive in the eyes of the public. Therefore, a more intensive education strategy and a promotional approach that directly touches the community, as well as an improvement of basic service facilities so that Islamic banks can provide optimal services and increase public trust. This study recommends strengthening Islamic financial literacy and expanding access to services as strategic steps to encourage Islamic financial inclusion in Jember.

Digital transformation has opened vast opportunities for the younger generation to engage in technology-based entrepreneurship. However, the low level of literacy regarding Sharia-based business among university students remains a major challenge in building a competitive halal startup ecosystem. This community engagement program aims to equip students with both conceptual understanding and practical skills in developing digital businesses aligned with Sharia principles. The program was implemented on May 10, 2025, involving 60 students from UNISKA, UMB, and Poliban. The method employed an educational-dialogical approach based on experiential learning, encompassing interactive seminars, technical workshops, and reflective evaluations. The training materials included the Sharia Business Model Canvas, halal design thinking, Islamic ethical digital marketing, as well as halal legality and certification. The program’s effectiveness was measured through pretest and posttest instruments, which showed a significant improvement in the average score from 58.3 to 82.7. These findings indicate that the program was effective in enhancing students’ understanding and readiness to become halalpreneurs. Furthermore, the experience fostered a transformation in students’ mindsets toward perceiving business as a means of worship and social contribution. The program is recommended to be replicated on a larger scale with cross-sectoral collaboration and support.

The impact of earnings management practices in banking companies is a consideration of the importance of research on earnings management that discusses how to reduce and control aggressiveness and deviations from earnings management so as to maintain the credibility and quality of information presented by financial reports. This article aims to observe and analyze the development of research on the role of the Sharia Supervisory Board (SSB) in reducing discretionary accruals in Islamic banking. This article uses a qualitative approach to literature study by analyzing articles originating from previous research. Based on the results of the analysis of previous articles, a strong argument is provided that the Sharia Supervisory Board (SSB) plays a significant but complex role in mitigating earnings management practices in Islamic banking. The effectiveness of the SSB's Sharia Supervisory Board, adequate qualifications and expertise (a combination of sharia and financial knowledge) are one of the most consistent determining factors, surpassing mere size or frequency of meetings. There is an academic gap for future research exploring moderating variables, real-world manipulation techniques, and the dynamics of interactions between governance elements within the dual structure that characterizes Islamic banking.

This study aims to examine the role of implementing Environmental, Social, and Governance (ESG) principles in supporting the transition toward a green economy in Indonesia from the perspective of Islamic banking. The research employs a qualitative approach using a library research method, reviewing academic literature published between 2020 and 2025. Data were analyzed through thematic content analysis to identify the alignment between ESG dimensions and maqashid shariah, as well as the challenges and opportunities of ESG implementation within Islamic banking institutions. The findings reveal that ESG application in Islamic banking remains partial, with greater emphasis on the environmental dimension through instruments such as green sukuk and green financing. The social and governance aspects have not yet been fully integrated into sustainability strategies. Nevertheless, integrating ESG with maqashid shariah strengthens the role of Islamic banks as agents of change in sustainable development. The study highlights the importance of establishing specific regulations, transparent reporting systems, and sharia-compliant green financial innovations to enhance the contribution of Islamic banking to Indonesia’s green economy.

Sharia based financial technology (fintech) that integrates educational features and securities crowdfunding is considered a strategic approach to address the low levels of Islamic financial literacy and inclusion in Indonesia. This article aims to examine how the integration of Islamic financial education and the use of sharia-compliant securities crowdfunding platforms can serve as an effective model to enhance public participation especially among MSMEs and younger demographics in the Islamic financial ecosystem. The study employs a literature review and case analysis based on recent scholarly works and industry reports. Findings indicate that fintech platforms equipped with interactive financial education modules and sharia investment simulations can significantly improve public understanding of Islamic financial principles and products. Moreover, sharia-based securities crowdfunding offers participatory investment opportunities while promoting ethical and halal economic activities. Nonetheless, challenges remain in regulatory alignment, sharia compliance verification, and public trust. Therefore, collaboration among regulators, industry players, and educational institutions is essential to foster an inclusive, transparent, and sustainable Islamic fintech ecosystem. This model is expected to be an innovative solution to expand access to Islamic financial services while strengthening public literacy and confidence in Islamic finance.

This article analyzes the fundamental differences between the mechanisms of fund collection and fund distribution in Islamic banks and conventional banks in Indonesia, based on DSN-MUI Fatwas and banking regulations. In general, both types of banks serve the same function—to collect and distribute funds to support economic activities. However, the main distinction lies in their operational principles. Conventional banks operate using a fixed interest system, establishing a creditor–debtor relationship. In contrast, Islamic banks operate based on Sharia principles that prohibit riba (usury). In fund collection, conventional banks use interest-based savings and deposit products, while Islamic banks apply Wadiah (safekeeping) and Mudharabah (profit-sharing investment) contracts. Regarding fund distribution, conventional banks provide interest-bearing loans, whereas Islamic banks offer financing through Sharia contracts such as Murabahah (cost-plus sale), Musyarakah (partnership), Mudharabah (profit-sharing), and Ijarah (leasing), emphasizing cooperation and risk-sharing. Although Islamic banking is regulated under Law No. 21 of 2008 and DSN-MUI Fatwas, it still faces several challenges, including the dominance of Murabahah financing and the low level of public literacy regarding Islamic financial systems.

Islamic economics is an economic system based on the principles of the Qur’an and the Sunnah, with the aim of providing benefit (maslahah) for humanity. Conceptually, Islamic economics is fixed, but in practice, depending on certain situations and conditions, it may change or be applied more broadly. The main principles of Islamic economics consist of four elements: tawhid (monotheism), balance, freedom of will, and responsibility. Production is not only about creating goods from materials that do not exist, but also about producing goods that are useful and beneficial. The goal of production is to achieve happiness in both the worldly life and the hereafter, based on the principles of maqasid al-shariah. Production must be in accordance with Islamic values, so that it does not conflict with the protection of religion, life, intellect, lineage, and wealth. Production priorities should follow basic needs, secondary needs, and complementary needs, while taking into account justice and social aspects such as zakat and charity. Production must be carried out optimally, and the results should be distributed fairly among owners, managers, administrators, and workers. Factors of production such as natural resources, labor, capital, management, technology, and raw materials are also inseparable from the production process.

Indonesia is currently experiencing rapid and dynamic development, especially in the field of Sharia insurance. Sharia insurance has become an increasingly important and strategic sector in the Indonesian financial industry. This significant development is clearly reflected in data showing notable and consistent growth in the contribution of Sharia insurance to the overall insurance industry in the country. Sharia insurance is an economic activity that aims to help (ta'awun) and share risks (sharing of risk) among fellow participants in a mutually beneficial manner. Optimizing Sharia operational systems is a both a concept and practical approach to managing the operations of financial institutions or businesses based on Islamic or Sharia principles. The research method used in this study is a descriptive method based on a qualitative approach. The type of research undertaken is literature research, conducted by utilizing literature (references). This research aims to identify various challenges faced in Sharia insurance operational systems.

The phenomenon of using non-Hajj visas for pilgrimage has deprived many pilgrims of legal protection, with numerous cases of arrests by Saudi authorities resulting in deportation and even a ten-year ban on entering Saudi Arabia. This study adopts a qualitative case study design with an empirical legal research approach. Data were collected through interviews and document analysis at PT Mirbath Tour and Travel Palu. The primary data source was an interview with the Director of PT Mirbath, while secondary sources included the Qur’an, Hadith, legislation, journals, articles, theses, dissertations, and reference books. Data analysis employed reduction, presentation, and conclusion drawing. The findings highlight three key points. First, PT Mirbath facilitated Hajj departures using multiple-entry visas with significant limitations, such as the absence of tents in Mina and Muzdalifah, restricted access to facilities, and alternative routes from Riyadh to bypass checkpoints. Second, the use of non-Hajj visas indicates that the implementation of Law of the Republic of Indonesia No. 8 of 2019 on the Administration of Hajj and Umrah has not been effectively enforced, with policy gaps and weak operational oversight remaining apparent. Third, although the contractual arrangements applied appear consistent with the principles of Islamic jurisprudence (fiqh muamalah), they conflict with the foundations of sharia economic law, as the use of non-Hajj visas involves elements of gharar (uncertainty), lack of transparency, and contractual objectives inconsistent with maqasid al-shariah.

This research analyzes the fundamental conflict between state regulation and Sharia principles regarding cryptocurrency in Indonesia, aiming to explore the views of Islamic scholars and the legal perspective in the Qur'an and its interpretations. Cryptocurrency has become a popular investment trend, especially among the youth. While the Bank Indonesia (BI) prohibits its use as a legal payment instrument, its trading activity is legalized as an investment asset under the supervision of OJK and BI. Conversely, the MUI Fatwa and the majority of scholars declare crypto transactions as forbidden (haram) due to the presence of elements prohibited in Islamic economics: riba (usury) and gharar (uncertainty). Gharar is linked to the extreme price volatility that encourages speculation (maysir) and the non-physical nature of crypto. Riba, on the other hand, is associated with the potential for unfair profit in lending and staking mechanisms. This prohibition is rooted in the interpretation of the Qur'an (QS. Al-Baqarah: 275 and QS. An-Nisa: 29), which strictly forbids riba and consuming others' wealth through bathil (unlawful) means. Consequently, although legally accepted as an investment asset, many scholars view crypto as violating the principles of justice and transparency in Islamic economics.

Islamic insurance (takaful) is a financial instrument that functions not only as risk protection but also as an investment tool based on sharia principles. So far, the most commonly applied tijarah contracts in Islamic insurance are limited to wakalah bil ujrah and mudharabah. In fact, the development of modern society’s needs requires the diversification of contracts so that the offered products become more varied and competitive. This study aims to analyze the potential optimization of other tijarah contracts, such as musyarakah, murabahah, ijarah, and istishna’, in the development of Islamic insurance products. The research method used is library research with a descriptive qualitative approach, which involves reviewing literature, journals, DSN-MUI fatwas, and related regulations. The findings indicate that the application of other tijarah contracts has the potential to enrich Islamic insurance product variations, enhance transparency in fund management, and strengthen the competitiveness of Islamic insurance compared to conventional insurance. Furthermore, the diversification of contracts can provide solutions to the limited and monotonous business models of Islamic insurance. However, several challenges arise, including the absence of specific regulations governing these contracts, limited public understanding, and technical complexities in implementation. This study recommends the active role of regulators, especially DSN-MUI and OJK, in formulating clearer regulations and encouraging Islamic insurance companies to innovate by applying diverse sharia-based contracts. Thus, the optimization of other tijarah contracts will not only strengthen the existence of Islamic insurance in Indonesia but also fulfill society’s demand for financial products that are halal, innovative, and competitive.

Inheritance involving adopted children often becomes a complex and controversial issue in Indonesia’s dual legal system. In Islamic law, inheritance is strictly based on blood and marital relationships; therefore, adopted children are not considered legal heirs. To address this limitation, Article 209 of the Compilation of Islamic Law (KHI) introduces the concept of a wasiat wajibah or mandatory will, allowing adopted children to receive up to one-third of the adoptive parents’ estate. In contrast, civil law treats adopted children as equivalent to biological children if the adoption is legally recognized, granting them full inheritance rights. These contrasting provisions create legal disparities and confusion within society. This study aims to explore the different legal treatments of adopted children under both systems, identify the challenges they face, and analyze efforts toward harmonization. Using a qualitative, normative-juridical approach through literature and regulatory analysis, the study finds that Islamic law restricts inheritance through gifts and wills, while civil law ensures equal rights. Challenges include legal uncertainty, inconsistent judicial interpretations, and potential conflicts between adopted and biological heirs. Harmonization efforts are reflected in KHI provisions, legal reforms on adoption, and judicial practices seeking to balance sharia principles, social justice, and legal certainty.

Rapid technological developments create opportunities for businesses to scale their businesses. Sharia Micro KUR is a step toward optimizing working capital and investment in accordance with sharia principles. This study aims to analyze the role of Micro KUR financing, outline strategies for utilizing Micro KUR financing in the digital era, and identify challenges in distributing and utilizing Micro KUR to increase the competitiveness of MSMEs. This study uses a qualitative approach and descriptive methods with primary and secondary data sources through observation, interviews with Micro staff, and literature review of articles related to MSMEs in the Digital Era. The analysis shows that Micro KUR financing is a solution for economic development in Indonesia, serving halal MSMEs facing capital challenges. Sharia Micro KUR can be utilized by MSMEs to meet their capital needs as an alternative to adopting digital marketing technology through social media. However, behind the utilization of Micro KUR, there are significant challenges in distributing BSI and utilizing MSMEs. Suggestions for other researchers include applying a quantitative approach with statistical data analysis regarding the relationship between the use of Sharia Micro KUR and increasing the competitiveness of MSMEs in the digital era.

This study examines and analyzes the strategies of mosques as a medium for empowering the community's economy in the city of Watampone. The main focus of the research is to identify the types of strategies implemented by mosques, the challenges faced in carrying out economic programs, and to formulate effective strategies for improving community welfare based on mosque-centered initiatives.The research method used is qualitative descriptive, with data collected through interviews, observations, and documentation of four main mosques in Watampone City: Masjid Agung al-Malkaz al-Ma’arif, Masjid Nurul Hamirah, Masjid Tua Al-Mujahidin, and Masjid Songko’ Recca. The findings reveal that mosques in Watampone have implemented two strategic approaches to economic empowerment: offline (physical) and online (digital). (1) Offline strategies are carried out through the utilization of physical assets such as hall rentals, the establishment of business units, and the organization of social and educational activities.(2) Online strategies are still limited to the use of QRIS for donations and da'wah media, and have not yet extended to digital economic empowerment such as sharia-based marketplaces or online training platforms. In practice, mosques utilize several Islamic economic contracts, including ijarah, muḍarabah, and wakalah. The implementation of these empowerment programs faces several internal and external challenges. This study formulates six effective strategies to address these challenges. These findings are expected to serve as strategic recommendations for mosque administrators, government institutions, and the broader community in enhancing the role of mosques as centers of community economic empowerment.