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The tradition of Ketupat Qunutan on the 15th night of Ramadan in Kampung Pinang, Tangerang City, is a religious practice of the Muslim community that integrates congregational qunut prayers, the making and distribution of ketupat as a symbol of gratitude, almsgiving, purity of heart, and brotherhood. Through a living hadith study approach, this research analyzes how the values of the Sunnah of the Prophet Muhammad SAW, such as communal prayer, food charity, and strengthening Islamic brotherhood, are contextualized within the local culture of the archipelago without a literal textual basis, but rather as a harmonious actualization between Islamic teachings and traditional wisdom. The findings show the dynamics of religious understanding between textual and contextual approaches, in which this tradition strengthens social solidarity, mutual cooperation, and the transmission of the Islamic identity of the archipelago, while also functioning as effective cultural da'wah without contradicting sharia law. This study contributes to the study of Islamic anthropology and living sunnah, affirming cultural acculturation as a form of religious expression that is alive and relevant.

This study aims to analyze the process of processing fruit peel waste from juice traders into eco-enzymes as an effort to reduce environmental pollution. The research uses qualitative descriptive methods through direct observation, documentation, and literature studies. Fruit peel waste is fermented at a ratio of 1:3:10 (molasses : fruit waste : water) for three months under anaerobic conditions. The fermentation results show good eco-enzyme characteristics, characterized by a pH of 3, a fresh sour aroma, and a brownish color as an indicator of fermentation success. These findings show that the process of processing eco-enzymes from fruit peel waste can be done simply, cheaply, and environmentally friendly. In addition, the use of eco-enzymes has the potential to reduce the volume of organic waste disposed of in landfills and reduce water and soil pollution. The resulting eco-enzyme also has potential applications as natural cleaners, liquid fertilizers, and odor controllers. Thus, the treatment of fruit peel waste not only supports sustainable environmental management practices, but also encourages the implementation of the circular economy as well as community empowerment ecologically and economically.

The authority of the Religious Courts in Indonesia has undergone substantial transformation since the enactment of the 1974 Marriage Law, which serves as a foundational milestone in harmonizing the national legal system on family matters. Prior to this legislation, the jurisdiction of the Religious Courts was limited and influenced by legal dualism among customary law, Islamic law, and Western civil law inherited from the colonial period. This article examines how the Marriage Law initiated a shift in the structure and legitimacy of the Religious Courts and how their jurisdictional expansion reached a more comprehensive form through Law No. 7 of 1989 on Religious Courts and its subsequent amendments under Law No. 3 of 2006 and Law No. 50 of 2009. Using a normative juridical approach, this study analyzes statutory regulations, academic literature, and Islamic legal doctrines. The findings show that the Marriage Law provided the initial legal foundation for strengthening the Religious Courts' authority in handling family disputes, which was later expanded significantly to include inheritance, wills, grants, endowments (wakaf), alms (zakat), charitable donations (infaq and sadaqah), and Islamic economic matters during the legal reform era. This transformation not only reinforced the institutional structure of the Religious Courts but also improved access to justice for Muslim communities and supported the integration of Islamic law into Indonesia’s national legal framework. Therefore, the development of the Religious Courts’ authority after the Marriage Law reflects the dynamic modernization of the legal system and the harmonization between religious values and the rule of law in Indonesia.

Welfare for the poor is the most important topic in improving citizens. Islam as Ad-diin has offered several teachings for humans that apply universally with two dimensional characteristics, namely happiness and well-being in life in this world and in the hereafter. In the concept of the modern world, welfare is a condition where a person can fulfill basic needs, be it the need for food, clothing, shelter, clean drinking water as well as the opportunity to continue education and have adequate work that can support the quality of life so as to have a social status that leads to the same social status as other citizens. ZIS as an extension of the government in helping the needs of the poor with the aim of improving the welfare of the community who initially as zakat recipients turned into zakat givers, so that later the funds used will be evenly distributed and felt by the wider community. as well as purifying assets that may be accidentally mixed with assets that are forbidden for consumption. The urgency of ZIS in Sidowungu is one of the main elements of effective and efficient zakat management in order to realize the welfare of the community. As for the discussion of this article about the welfare pattern for the poor as the process of distributing ZIS funds in Sidowungu Village. The method used in this article is a quantitative approach. The subjects of this study were 165 poor people in Sidowungu Village, while the sample size was 65 poor people using probability sampling. The results of the study, processed using the PASW SPSS 23 for Windows program, showed that partial test results for H0 were rejected and H1 was accepted if the calculated t value was greater than the table t value or the sig value was less than 0.05. This means that the distribution of funds partially affected the welfare of the poor in Sidowungu Village. The magnitude of the influence between variables can be seen from the coefficient of determination of 0.079, meaning that 79.0% of the welfare of the poor in Sidowungu Village was influenced by the distribution of ZIS funds, while the remaining 21.0% was influenced by other variables not included in this study.

Poverty is one of the most difficult economic problems to solve. This problem occurs in all countries. Among the causes of poverty are poor human resources, a low quality of life, a rising unemployment rate, and a decrease in job availability each year, as well as wages that do not match living costs. This is not only due to low human resources; the government also plays a crucial role in this issue. The poverty rate is unavoidable, so an appropriate solution is needed to address this issue. One step to reducing poverty is to analyze which economic instruments can be optimized, especially in the Sidoarjo region. The poverty rate in Sidoarjo is quite high. The open unemployment rate in Sidoarjo ranks third in East Java province. Therefore, the author was interested in conducting this research. This study aims to determine the effect of the distribution of zakat, infaq, and alms (ZIS) funds, GRDP, and open unemployment on the poverty rate in Sidoarjo in 2013-2023. This study uses a quantitative method with multiple linear regression analysis. The data processing tool used is SPSS. The results of the T test indicate that the distribution of ZIS funds has a significant effect on the poverty rate, while GRDP and open unemployment do not have a significant effect on the poverty rate partially. The F test shows that the distribution of ZIS funds, inflation, and GDP have a significant effect on the poverty rate simultaneously in the period 2013-2023. The limitation of this study is the use of variables that affect the poverty rate, so that future researchers can add or change these variables with other variables related to poverty.

This study examines the views of community and traditional leaders on the practice of giving alms derived from unusual sources of income in Mojopuro Village. The tradition of giving alms in Mojopuro has strong cultural roots and social values, reflecting a blend of Islamic teachings and local wisdom. However, historically, almsgiving has sometimes come from less than halal sources, such as gambling proceeds, which were once considered commonplace due to limited religious understanding. This study employed a descriptive qualitative method, using interviews with community and traditional leaders as key informants. The results show a significant shift in how the community interprets almsgiving. Religious leaders now emphasize the importance of halal sources of income and sincere intentions in giving, while traditional leaders emphasize social values such as mutual cooperation and caring for others. This transformation reflects a shift from traditional practices to a deeper religious understanding, without diminishing the values of togetherness that are characteristic of Mojopuro. Thus, the tradition of giving alms in Mojopuro is not only a form of worship but also a means of fostering morality and social solidarity that persists amidst changing times

The purpose of this article is to explain the values ​​of Islamic religious education contained in the Ari Ana Mahun tradition in the people of Negeri Kilkoda, Gorom Island District, East Seram Regency. A unique tradition called Ari Ana Mahun or children's maulid is found in Negeri Kilkoda, Gorom Islands, East Seram Regency. Different from the usual commemoration of the Prophet Muhammad's birthday, this tradition is carried out 15 days before the month of Ramadan as a form of respect for children or family members who have died. The community believes that prayers and prepared food will make the spirits happy, as well as being a medium for maintaining Islamic cultural heritage. This tradition is carried out once a year and is passed down from generation to generation. In addition to being a form of respect, Ari Ana Mahun is a means of education for the community to preserve Islamic traditions and strengthen religious values. These values ​​are instilled from generation to generation so that the community maintains their cultural and spiritual identity. This paper aims to describe the values ​​of Islamic education contained in it. The research uses a descriptive qualitative method with data collection techniques through observation, interviews, and documentation. Data analysis was conducted through the stages of collection, reduction, presentation, and drawing conclusions. The results indicate that this tradition involves determining the date, preparing traditional food, visiting graves, decorating the containers, reciting prayers together, giving alms to children, and planting a raung (a symbol of Islam) at the graves. The Islamic educational values ​​contained include monotheism, worship, morals, silaturahmi (silaturahmi), instilling religious values ​​from an early age, and preserving Islamic culture.

The purpose of this article is to explain the values ​​of Islamic religious education contained in the Ari Ana Mahun tradition in the people of Negeri Kilkoda, Gorom Island District, East Seram Regency. A unique tradition called Ari Ana Mahun or children's maulid is found in Negeri Kilkoda, Gorom Islands, East Seram Regency. Different from the usual commemoration of the Prophet Muhammad's birthday, this tradition is carried out 15 days before the month of Ramadan as a form of respect for children or family members who have died. The community believes that prayers and prepared food will make the spirits happy, as well as being a medium for maintaining Islamic cultural heritage. This tradition is carried out once a year and is passed down from generation to generation. In addition to being a form of respect, Ari Ana Mahun is a means of education for the community to preserve Islamic traditions and strengthen religious values. These values ​​are instilled from generation to generation so that the community maintains their cultural and spiritual identity. This paper aims to describe the values ​​of Islamic education contained in it. The research uses a descriptive qualitative method with data collection techniques through observation, interviews, and documentation. Data analysis was conducted through the stages of collection, reduction, presentation, and drawing conclusions. The results indicate that this tradition involves determining the date, preparing traditional food, visiting graves, decorating the containers, reciting prayers together, giving alms to children, and planting a raung (a symbol of Islam) at the graves. The Islamic educational values ​​contained include monotheism, worship, morals, silaturahmi (silaturahmi), instilling religious values ​​from an early age, and preserving Islamic culture.

The Atur Dahar tradition is a ceremony to feed supernatural beings by leaving food overnight in a room, some are also drowned in the river. This tradition has become a hereditary custom by their ancestors. The existing actions are considered tabzir/wasteful and shirk. This study uses a normative empirical research type, the focus of this research is the views of religious leaders on the Atur Dahar tradition in Pait Village, Long Ikis District. The data analysis technique is carried out using a qualitative descriptive method, namely describing, explaining, and analyzing the results of the study by reviewing the study of 'urf. The procession of the Atur Dahar tradition in the celebration of the Banjar community in Pait village is divided into two implementations, namely dishes provided for ancestors, some are left overnight in the corner of the house and some are drowned in the river, but now the Atur Dahar tradition has been changed from food to which prayers are read and some have not changed, namely in the procession such as leftover food that becomes waste, and food that is less suitable or dirty is given to the community. Ten religious leaders agreed on the existence of the Atur Dahar tradition in celebrations if it complies with Islamic law. The Atur Dahar tradition is part of 'Urf Amali' because it is an act carried out by the community, especially the Banjar tribe in Pait village. This tradition is included in 'Urf Khash' because it is a custom of the Banjar tribe in Pait village. In terms of law, it is included in 'Urf Sahih', because some of the procession is in accordance with Islamic law, such as praying to Allah SWT and sharing food as alms with others. This tradition can also be included in 'Urf Fasid' because it is wasteful.

This study aims to analyze the extent to which Statement of Financial Accounting Standards (PSAK) 109 on Zakat Accounting has been implemented in the financial reporting of Amil Zakat Institutions. PSAK 109 is designed as a guideline to ensure that the management of zakat, infaq, and alms funds is carried out in an accountable, transparent, and Sharia-compliant manner. The research employs a qualitative descriptive approach, using in-depth interviews, observation, and documentation as data collection techniques, allowing for a comprehensive exploration of zakat accounting practices applied by the institution. The findings indicate that the Amil Zakat Institution has implemented most aspects of PSAK 109, particularly in the recognition, measurement, and presentation of zakat funds, which are clearly separated from non-zakat funds. This practice demonstrates a positive effort by the institution to maintain accountability and transparency in managing public funds. However, the study also reveals weaknesses in the disclosure aspect, especially in the Notes to Financial Statements (CALK), where the information provided remains limited and has not fully met the requirements of PSAK 109. Such limitations reduce the overall quality and transparency of financial reporting. The main challenges in implementing PSAK 109 include the limited number of human resources with sufficient technical knowledge of zakat accounting, the inadequacy of the existing accounting information system, and the lack of intensive technical training. These issues hinder the optimal application of PSAK 109 and may lead to inconsistent interpretations in practice. Therefore, strategic improvements are required through internal capacity building, the development of integrated accounting information systems, and continuous assistance from relevant authorities. These efforts are expected to enhance the quality of zakat financial reporting, making it more transparent, accountable, and Sharia-compliant, while also strengthening public trust in Amil Zakat Institutions as trustworthy managers of public funds.

Amal Madani Indonesia (AMI) is a zakat philanthropic institution based in Cimahi, West Java, with a vision to empower communities through professional, transparent, and accountable management of zakat, infaq, and alms (ZIS) funds. As a zakat institution, AMI focuses not only on the collection and distribution of funds but also emphasizes the importance of good governance so that the collected funds can have a real impact on improving community welfare. This study aims to analyze AMI's contribution to improving community economic empowerment, evaluate the efficiency of zakat distribution, and examine the practice of Islamic philanthropic governance in the Cimahi region. The research method used is a descriptive qualitative approach with data collection techniques through field observations, documentation studies, and in-depth interviews with administrators and beneficiaries. The results show that AMI has a significant role in encouraging the socio-economic development of the surrounding community. The programs implemented are not only oriented towards distributing consumer assistance, but also focus on sustainable empowerment, for example through entrepreneurship training, mentoring micro, small, and medium enterprises (MSMEs), providing access to capital, and providing educational scholarships for children from underprivileged families. This strategy demonstrates that AMI is striving to shift the paradigm of zakat from merely a means of distributing welfare to an instrument for the economic development of the community. However, research also found several obstacles faced, including the program's distribution reach which is still limited to certain areas, limited human resources in managing empowerment programs, and low levels of zakat literacy among the community. The low understanding of some communities regarding the obligation of zakat has an impact on the potential for zakat collection that is not optimal. Therefore, efforts are needed to improve zakat education, optimize digital technology in collection and distribution, and strengthen collaboration with various parties, both government and the private sector.

MUI Fatwa No. 83, which prohibits Israeli goods, might have a substantial impact on Indonesia's Islamic economy, influencing consumption, trade, investment decisions, and halal certification. If adhered to, demand for Israeli goods may fall, while the boycott effort may have an impact on investment decisions and worldwide trade. This can also help Muslims achieve greater unity and ethical consciousness. The author employs literature review methodologies to examine literature relevant to the research issue. The methodology includes a study of Islamic economics based on both bibliographic and secondary data. To get new ideas and information, the method used is analysis approaches such as interpretation, coherence, and heuristics. MUI Fatwa No.83 of 2023 requires legal assistance for the Palestinian fight against Israeli aggression, including the distribution of zakat, infaq, and alms. The fatwa's economic impact is determined by Muslim involvement and business reaction, which may have an impact on halal certification and Sharia banking. MUI Decree Number 83 of 2023 encourages a boycott of Israeli goods, which benefits the Muslim economy while cutting demand

The church's diaconal practice faces a crisis of effectiveness. The dominant model of charitable diakonia (almsgiving) has proven ineffective in addressing the root causes of poverty and structural injustice. Empirical studies show that this failure is often not due to a lack of resources, but rather a failure of strategic management and a narrow theological understanding of diaconal practice itself. This research argues that to respond to poverty effectively, the church requires a dual paradigmatic shift. First, a theological shift in service from charitable diakonia to transformative diakonia, grounded in Liberation Theology and Reformed social justice spirituality. Second, a conceptual shift in "management" from a secular concept to the theological practice of "Transformative Oikonomia", a prophetic stewardship rooted in scripture (Acts 6) and ecumenical frameworks (WCC). Using a qualitative literature review methodology, the author reconstructs a management model for effective and just ministry. In this model, "effectiveness" is redefined and measured not by logistical outputs, but by two theological pillars: (1) Relational Effectiveness, measured by the Theology of Hospitality (Pohl), focusing on the restoration of human dignity; and (2) Structural Effectiveness, measured by tangible contributions to the JPIC (Justice, Peace, and Integrity of Creation) agenda. This study concludes that the Transformative Oikonomia model liberates the church from the "charity trap" and enables a holistic fulfillment of the Missio Dei.

This literature study examines the construction of cultural identity through socio-economic practices in plantation ecosystems among the Acehnese, Malay, and Chinese communities in Indonesia. Using a systematic literature review of 42 selected sources (1990-2023), the research reveals that plantations function as sites of identity negotiation—dynamic arenas of cultural adaptation and resistance. In Aceh, the integration of Islamic values (zakat [alms] from plantations, meunasah education) and local wisdom (peusijuek rituals) mediates post-conflict reconciliation and identity transformation from "combatants" to "farmers" (Muchlis et al., 2023; Aulia et al., 2024). For the Malay community, the customary-territorial concept of bela kampung (communal defense) underpins resistance to authority fragmentation through gotong royong (mutual cooperation) and communal land allocation (Yunanda et al., 2024; Nasution et al., 2024). Meanwhile, the Chinese community develops invisibility strategies (e.g., land acquisition via family foundations, citizenship aliases) to convert legal marginalization into clan-based social capital (Irawan, 2016; Thung, 2018). Key findings highlight divergent identity sources: religiosity (Aceh), customary-territoriality (Malay), and clan social capital (Chinese). The study recommends integrating local wisdom into inclusive plantation policies and employing ethnographic approaches to examine identity intersectionality complexity.

Social and economic inequality in Indonesia is a multidimensional challenge that is not only reflected in the gap in income and wealth, but also in unequal access to education, health, and economic opportunities. The conventional economic system is considered ineffective in overcoming the problem of fair distribution of wealth, thus widening the gap between the rich and the poor. This article aims to analyze the concept of distributive justice in Islamic economics as a solution to social inequality in Indonesia, by highlighting the synergy of zakat, waqf, sharia financing instruments, and the role of government and society. The method used is a systematic literature review with a qualitative-narrative approach to various related academic works. The results of the study show that the application of the principle of distributive justice in Islamic economics through the optimization of zakat, waqf, and alms, as well as strengthening sharia economic regulations and literacy, can reduce social inequality and improve community welfare. The implementation of an inclusive and sustainable Islamic distribution model can reduce the Gini coefficient and strengthen social solidarity, although it still faces challenges in terms of regulation, literacy, and institutional coordination. The conclusion of the study confirms that Islamic economics offers concrete and holistic solutions to overcome social inequality in Indonesia through the integration of divine values, community participation, and state policies that support distributive justice.

Amidst the dynamic global economy that is often characterized by inequality, the development of an inclusive and equitable Islamic monetary system is a crucial urgency. An Islamic monetary system based on sharia principles and values can offer a promising alternative. In this context, blockchain can be utilized as a transformative technological innovation that can be aligned with the Islamic monetary system. This research utilizes a comprehensive literature review methodology from scientific journals and related books. This literature study analyzes the use of blockchain in the development of an inclusive and equitable Islamic monetary system, exploring the alignment of principles, potential applications and implementation challenges and implications. The findings of this study show that the core characteristics of blockchain such as decentralization, transparency, immutability and cryptographic security are aligned with the objectives and philosophical foundations of Islamic macroeconomics, such as the prohibition of riba, gharar, maysir, fairness of wealth distribution and financial inclusion. Potential applications include developing the efficiency of zakat, waqf and alms, issuing digital sukuk and developing Islamic crowdfunding. Although the opportunities are wide open, the implementation still faces significant challenges, such as sharia compliance issues related to digital volatility, fatwa fragmentation, scalability issues, data security, consumption of shariah-compliant digital assets, and the need for digitalization.

Kupatan is a tradition that is still sustainable in various regions in Indonesia, including in Banten. This tradition is carried out after Eid al-Fitr, usually on the seventh day or more, as a form of expression of gratitude and togetherness of the community. This article aims to examine the Islamic values contained in the Kupatan tradition in Banten and its relevance to Islamic teachings. Using descriptive qualitative methods through literature studies and observations, this study found that the Kupatan tradition contains various Islamic values, such as ukhuwah Islamiyah (brotherhood in Islam), gratitude (gratitude to Allah), as well as social concern and almsgiving. In addition, the values of sincerity and cleanliness of heart are also reflected in the Kupatan procession which involves joint prayer and friendship between residents. Thus, the Kupatan tradition in Banten is not only a cultural heritage, but also a manifestation of Islamic teachings that remain relevant in the social life of the Muslim community.

This article aims to analyze the relevance and implementation of Islamic economic principles within the context of a contemporary economic system dominated by capitalist paradigms. The background of this research stems from the global reality marked by wealth distribution inequality, moral crises in business, and social injustices resulting from profit-oriented economic systems. This study employs a qualitative approach using a literature review method, analyzing scholarly works, official institutional reports, and academic studies related to Islamic economics and modern economic challenges. The findings indicate that Islamic economic principles such as social justice, equitable wealth distribution, and the prohibition of riba (usury), gharar (excessive uncertainty), and maysir (gambling) hold strong applicative value in addressing various contemporary economic issues. Concrete implementations of these principles can be observed in the development of Islamic financial systems, digital zakat (almsgiving), productive waqf (endowments), and increasingly innovative and technology-responsive Islamic banking services. The discussion also reveals that Islamic economics can serve as an ethical and sustainable alternative to capitalism and socialism, particularly in terms of distributive justice and economic stability. Despite facing challenges in literacy, regulation, and technological infrastructure, Islamic economics has significant growth potential through collaboration among academics, practitioners, and policymakers. The conclusion of this study affirms that Islamic economic principles can serve as a transformative solution for the global economic system if applied adaptively, innovatively, and inclusively.

This study discusses the phenomenon of increasing consumptive behavior among Muslim communities due to the influence of social media, technology, and e-commerce. This behavior is considered contrary to Islamic teachings that emphasize balance, simplicity, and social responsibility. Therefore, this research aims to formulate the concept of Islamic consumption that not only fulfills physical needs, but also considers spiritual values, ethics, and social justice. Using a qualitative approach through literature study, this research examines consumption principles in Islam such as halal-thayyib, maqāṣid al-syarī'ah, and ethical rationality as an alternative to conventional consumption that is materialistic. The results show that consumption in Islam is part of worship that includes spiritual, social, and environmental dimensions. Islamic consumption encourages frugal, selective, and responsible behavior, and strengthens social solidarity through zakat and alms. This research produces an integrated Islamic consumption framework that can serve as a guideline for Muslim consumers, policy makers, and da'wah institutions in building a more ethical, sustainable, and Islamic-compliant consumption lifestyle in the modern era.

This article comprehensively discusses the concept of zakat and waqf from the perspective of Islamic law, as well as its regulations and implementation in Indonesia. Zakat as a religious obligation has the function of purifying property and life, while waqf is a form of almsgiving which aims to provide sustainable benefits for society. In the context of national regulations, zakat is regulated in Law Number 23 of 2011, while waqf is regulated through Law Number 41 of 2004 and various implementing regulations. Zakat management is carried out by the National Zakat Amil Agency (BAZNAS) and the Zakat Amil Institute (LAZ), while waqf is managed by officially registered nazhir. This article highlights the importance of transparency, accountability and professionalism in the management of zakat and waqf funds, as well as the urgency of building synergy between the two to support sustainable social and economic development programs. Optimizing zakat and waqf as instruments for community empowerment requires strengthening institutional capacity, supporting adaptive regulations, as well as increasing literacy and community participation.