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The development of digital technology has encouraged the transformation of the financial sector through the emergence of Sharia financial technology (fintech) as a financial service based on Islamic principles that emphasize justice, transparency, and public benefit (maslahah). The presence of various Sharia fintech products such as Sharia peer-to-peer (P2P) lending, Sharia crowdfunding, Sharia E-wallets, and digital ZISWAF (zakat, infaq, alms, and waqf) services is considered capable of increasing financial inclusion in Indonesia, especially for unbanked communities and MSMEs that have limited access to formal financial services. This study aims to analyze the innovation of Sharia fintech products, their role in increasing financial inclusion, and their conformity with the perspective of Islamic Economic Law. This research uses a qualitative method with a library research approach through collecting data from scientific journals, DSN-MUI fatwas, OJK and Bank Indonesia regulations, as well as various literature related to Sharia fintech published within the last five years. The data analysis technique was carried out descriptively and analytically by examining the concepts, implementation, and regulations of Sharia fintech in Indonesia. The results of the study indicate that Sharia fintech has a strategic role in expanding public access to financial services through the digitalization of financing, payments, and Islamic social fund collection. In addition to increasing Islamic financial inclusion and literacy, Sharia fintech also helps reduce transaction costs, facilitate MSME financing access, and expand the distribution of financial services to remote areas. From a Sharia perspective, the operation of Sharia fintech must continue to adhere to DSN-MUI fatwas and maqashid sharia principles in order to avoid elements of riba, gharar, and maisir and to create justice and public benefit for society. Therefore, Sharia fintech has a great opportunity to support the development of an inclusive and sustainable Islamic digital economy in Indonesia, although strengthening regulations, Sharia supervision, public education, and product innovation based on community needs are still required.

This study describes Islamic public and social finance: the role and mechanisms of government oversight of economic activities from an Islamic perspective. The purpose of this study is to explain Islamic public and social finance: the role and mechanisms of government oversight of economic activities from an Islamic perspective. The research method is qualitative. Data analysis was conducted using thematic analysis techniques through the stages of data reduction, data presentation, and drawing conclusions. This research finds that the government's role from an Islamic public and social finance perspective is not only as a regulator but also as an active supervisor, ensuring that economic activities are run in accordance with Sharia principles. Supervisory mechanisms are implemented through the institution of hisbah (Islamic tax), Sharia-based regulations, and a system of public financial accountability and transparency. Furthermore, Islamic social finance instruments such as zakat (alms), infaq (donations), sedekah (charity), and waqf (endowments) have been proven to play a role in equitable wealth distribution and reducing social inequality. This supervisory concept remains relevant in the modern economic context, including the digital sector and Sharia finance. The implications of this research suggest that the government needs to strengthen the implementation of Islamic-based supervision in the modern economic system by strengthening Sharia financial institutions, optimizing the management of Islamic social funds, and enhancing transparent and accountable regulations. Furthermore, adaptation of Islamic supervisory mechanisms is necessary to address the development of the digital economy. This research also implies the importance of increasing Sharia economic literacy among the public to support the creation of a more sustainable and equitable economic system.

This community service activity aims to improve literacy on zakat, infaq, and almsgiving through an accounting approach among the community of Bentiring Permai, Bengkulu City. The main problem faced by the community is the lack of understanding regarding zakat calculation and the absence of systematic financial recording in managing religious social funds. The method used is an educational and participatory approach through interactive lectures, zakat calculation practices, and simple financial recording simulations referring to PSAK 109. This activity involved 50 participants consisting of the general public, mosque administrators, and small business actors, and was conducted at the Bentiring Permai Village Hall. The results show a significant increase in participants’ understanding, as indicated by the comparison of pre-test and post-test results, as well as improved ability in calculating zakat and conducting simple financial recording. In addition, this activity increased public awareness of the importance of transparency and accountability in managing zakat, infaq, and almsgiving funds. Therefore, this program is expected to contribute to improving the quality of accounting-based management of religious social funds within the community.

This study aims to analyze the implementation of the Majikan (Sesarengan Book Study Community) activities, identify supporting and inhibiting factors in the implementation of activities, and examine the contribution of the “Majikan” activities to the development of Islamic education in the community. This study uses a qualitative approach taking the object of the implementation of Islamic education through the “Majikan” activities located in Jatiluhur Village, Rowokele District, Kebumen Regency, with research subjects including the chairman of GP Ansor, the administrators of the “Majikan” activities, religious leaders, and the congregation participating in the “Majikan” activities. Data were obtained through in-depth interviews, observations, and documentation to then be analyzed descriptively. The results of the study indicate that the Majikan (Sesarengan Book Study Community) activities in Jatiluhur Village are carried out consistently as a form of community-based non-formal Islamic education. These activities include reading sholawat, studying fiqh books regarding basic worship using the bandongan method, as well as closing prayers and mushafahah. This activity was driven by community involvement and support from the village government, despite challenges such as differences in educational backgrounds, time constraints, weather conditions, and location. The contribution of the "Majikan" program is to improve religious understanding, foster appropriate worship behavior, strengthen Islamic brotherhood, and raise social awareness through alms management.

The phenomenon of the “Sandwich Generation” (SG) in Indonesia, where individuals of productive age (30-40 years old) bear a double financial burden—supporting the needs of their children and immediate family (furu') while also supporting their elderly parents (ushul)—has become a widespread social and financial challenge. This pressure, exacerbated by inadequate income and low financial literacy, forces 94% of SG respondents to set aside their personal interests. This dilemma calls for a clear Sharia analysis of the priority scale of financial support. This article aims to analyze the SG maintenance dilemma through the Qawa'id Fiqhiyyah (Fiqh Principles) framework to establish a hierarchy of financial obligations. The two main principles used are Al-Farḍu afḍalu mina an-Nafli (Absolute Obligation takes precedence over Sunnah) and Al-Wājib lā yutrak illā liwājibin (An Obligation cannot be abandoned except for another Obligation). Fiqh analysis shows that the resolution of priority conflicts is based on the classification of the legal status of the recipient of alms, distinguishing between absolute obligations (Adami rights, contractual) and conditional obligations (wajib zhanni, Allah's rights). Key findings establish Sharia priorities in conditions of limitation: Self, Wife and Children (Absolute Obligations), Parents (Conditional Obligations), Siblings/Relatives (Sunnah/Nafl). This priority is established to protect the nuclear family unit as the foundation of society, in line with Maqāṣid ash-Sharīʿah (Sharia Objectives).

Hajj is one of the pillars of Islam that must be carried out by all Muslims for those who can afford it. The implementation of the hajj of course has pillars and conditions that regulate the implementation of the hajj, if they commit an offense that is not in accordance with the pillars of hajj, then a Muslim or Muslim woman can be sanctioned.  In the implementation of the Hajj, the sanctions given are called dam. The research was conducted to find out the views of the top four Islamic imams on the payment of fines (dam) in the implementation of the Hajj, the types of violations that can be imposed and to see the development of the implementation of Hajj for Indonesian pilgrims. The research was carried out using qualitative methods. The subject of the study is an Indonesian hajj pilgrim guide who has done it. The four major sects (Hanafi, Maliki, Shafi'i, Hambali) agree that dam is a fine of worship that must be paid when pilgrims violate the prohibition or abandon the obligation of Hajj, with the main form of slaughtering animals, feeding the poor, or fasting if they are unable to afford it. The difference lies in the limit of a violation so that it is obligatory and a choice between slaughter, food alms, and fasting in each sect.  

This study aims to uncover the concept of compassion in the Qur'an and analyze its role in character development, particularly in character education in the contemporary era, which faces the challenges of individualism and the decline of social values. Using a thematic interpretation approach (tafsīr mauḍū‘ī) and a qualitative method based on library research, this study explores the values of compassion, such as empathy, solidarity, and social responsibility, through an analysis of Qur'anic verses. The findings reveal that the values of compassion in the Qur'an encompass spiritual, social, and environmental dimensions, which can be implemented in various aspects of education, including formal, non-formal, and informal settings. Values such as charity (ṣadaqah), almsgiving (zakāh), mutual assistance, and environmental conservation are recommended to be integrated into the education curriculum. The conclusion emphasizes that character education based on Qur'anic values significantly contributes to shaping individuals who are not only intellectually excellent but also empathetic and morally responsible. This study recommends strengthening collaboration between families, schools, and communities to support the implementation of compassionate values, as well as utilizing digital technology to broaden the reach of Qur'an-based character education.

Dowry and slaves are two different things. Mahar is property or something given by a husband to his wife as part of their marriage. This is supported by a hadith from Muhammad Shallallahu 'Alaihi wa Sallam which says "Marry a woman with a dowry even if it's only a piece of egg." (Narrated by Bukhari). Meanwhile, slaves are human beings who are the same as other people and have rights that must be respected. There are several hadiths from Muhammad Shallallahu 'Alaihi wa Sallam which emphasizes protection for slaves. One example is "Indeed Allah Subhanahu wa Ta'ala will empower three people: a young man who is given an advantage by Allah in worship, a man who donates alms in secret so that his left hand does not know what his right hand is doing, and a slave owner who are honest and treat them well." (Narrated by Bukhari). This shows that slaves must be treated fairly and well by their employers and must not be seen as merchandise or exploited to work without pay.