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The rapid advancement of digital technology has significantly transformed the economic landscape, particularly in payment systems that are shifting from conventional cash transactions to the use of Electronic Money (E-Money). E-Money has become increasingly popular due to the convenience it offers, allowing users to conduct transactions anytime and anywhere without the need to carry physical cash. As this payment innovation continues to expand, it is essential to examine whether its mechanisms comply with Islamic principles, given that the use of E-Money is closely related to the values of muamalah in Islam. This study aims to identify the underlying contractual structure (akad) governing Mandiri E-Money transactions and to assess its conformity with sharia principles. It further analyzes the potential presence of gharar, riba, or maisir within the top-up and transaction processes, as well as the sharia mitigation mechanisms that may be applied. The research employs a normative approach based on classical and contemporary Islamic legal theory, supported by observational analysis of Mandiri E-Money practices. Data were analyzed qualitatively using a descriptive method and maqashid al-shariah reasoning. The findings indicate that the use of Mandiri E-Money does not involve elements of riba, gharar, or maisir, and therefore does not deviate from sharia principles. These potential risks were examined through fiqh legal maxims and DSN-MUI fatwas to ensure comprehensive sharia compliance.

The issue of gender equality in Qur'anic interpretation remains a profound problem, particularly when biased lexical interpretations obscure the liberating theological principles of the text. This article aims to analyze the concept of "zauj" in the Qur'an and its relevance as a foundation for gender equality. This research employs a qualitative approach, utilizing Toshihiko Izutsu's semantic analysis method and contemporary Qur'anic hermeneutics. The findings reveal that "zauj" is a cosmological principle of paired creation, implying equality, compatibility, and reciprocity. The reduction of the meaning of "zauj" to merely "wife" in many traditional interpretations constitutes a semantic distortion that perpetuates gender inequality. The gender-based relational disparities that occur are more due to patriarchal interpretive structures than the universal message of the Qur'an itself. The concept of "zauj" instead offers a paradigm of equal and complementary relations, which can form the basis for reconstructing gender-just family ethics in Islam. Therefore, the deconstruction of interpretive hegemony and the holistic reconstruction of the meaning of "zauj" are essential prerequisites for realizing egalitarian and just gender relations in Islam.

This research discusses the event of the first revelation descending upon Prophet Muhammad SAW in the Cave of Hira as the starting point for the birth of Islamic civilization. The background of this research stems from the social and spiritual conditions of pre-Islamic Arab society, which was in the era of ignorance, characterized by idol worship, social inequality, and the loss of human values. The purpose of this research is to reconstruct the historical, theological, and philosophical meanings of the first revelation and relate them to the relevance of educational and moral values in the modern context. The method used is a qualitative study with a descriptive-analytical approach, utilizing primary and secondary literature from interpretive sources, historical texts, and scientific journals. The research results indicate that the command "Iqra'" in Surah Al-'Alaq verses 1-5 is the foundation for the emergence of literacy, education, and scientific traditions in Islam. This value affirms the importance of the integration between faith and science as the foundation of civilization. The implications of this research confirm that the spirit of "Iqra'" must be revived in the modern education system so that young Muslim generations can develop critical, ethical, and moral character amidst the current of globalization.

Wearing a hijab for Muslim women is not just a habit, but an obligation that has a deep meaning in religion and daily life. This tradition is not just owned by Muslims, in ancient times this tradition has been attached as a civilization, so it is important to explore this matter further. This article aims to trace the dynamics of the hijab from a historical perspective. With a qualitative descriptive approach, the study found that the history of wearing the hijab is much older than Islam. The use of the hijab has existed in various cultures and civilizations in the world, even before Islam was born, precisely since the Sumerian civilization in Mesopotamia around 5,000 BC. The tradition of the hijab is also found in ancient Assyrian society. Wearing the hijab can be a symbol of honor and social status, especially for elite women or priestesses, a differentiator between free women and slaves, and part of a particular cultural tradition, as seen in various ancient civilizations. Thus, wearing the hijab is not only a practice related to Islam, but also a social phenomenon that has existed for a long time in the history of human civilization. This finding is important for the creation of a dignified society, amidst the fading awareness of wearing the hijab among Muslim teenagers. This research provides a direction for future research on the importance of the hijab for the honor of women more specifically.

The Islamic reform movement in India and Pakistan arose as a response to the social, political, and intellectual challenges faced by Muslims during colonial times and the early years of Pakistan’s formation. This study explores the key drivers behind the movement and highlights the contributions of figures such as Sayyid Amir Ali, Muhammad Iqbal, and Muhammad Ali Jinnah in promoting education, critical thinking, and social change. The movement successfully fostered renewal while preserving religious values, maintaining its relevance in the ongoing evolution of modern Islam.  

This study refers to the philosophical values of calligraphy octagonal ornaments at the Muhammad Cheng Hoo Mosque in Pandaan District, Pasuruan Regency. The objectives of this study are: 1. To find out the meaning of calligraphy octagonal ornaments in the Muhammad Cheng Hoo Mosque 2. To find out the philosophical value contained in the calligraphy octagonal ornaments at the Muhammad Cheng Hoo Mosque. The method used in this study is a qualitative method. The data collection techniques used are observation, interview, and documentation methods. The results of this study show that the meaning of calligraphy octagonal ornaments has a meaning that can be associated with one pillar of Islam. Because it shows unity and balance in carrying out religious commands and as the meaning of the five levels, in Islamic teachings are shahada, prayer, fasting, zakat and hajj as well as the meaning of blessings and abundance of sustenance. The philosophical value of octagonal ornaments has the meaning of balance, harmony and protection as well as the philosophical value of red and yellow colors in calligraphy octagonal ornaments, red is interpreted as joy, strength, and courage while yellow is interpreted as blessings and abundance of sustenance.