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This study compares national and Islamic law on citizenship and legal protection for minority groups. Citizenship determines the basic rights of individuals, while minority groups often face discrimination in national and Islamic legal systems. This research explores the protection of minorities in international human rights-based national law and Islamic law through the concept of ahl al-dhimma. Case studies from India, France, Saudi Arabia and Tunisia show a variety of approaches, such as the controversial CAA in India, the laïcité principle in France, and conservative and progressive interpretations of Islamic law in Saudi Arabia and Tunisia. The results highlight the challenges of implementing equal protection in both legal systems due to political and social dynamics. In conclusion, inclusive policies based on interfaith and cross-cultural dialogue are needed to strengthen minority rights globally.

This study examines the impact of nationality on civil legal status in mixed marriages, particularly in Indonesia and several other countries. Mixed marriages, involving two individuals of different nationalities, often present complex legal issues, especially concerning property ownership, inheritance rights, and the nationality of children. In Indonesia, foreign nationals face various restrictions regarding land and property ownership, and there are temporary provisions for dual nationality for children born from mixed marriages. In a global context, differences between countries following jus soli and jus sanguinis principles also affect the status of children and inheritance rights. This research uses a comparative approach by analyzing civil law regulations in countries such as the United States, the United Kingdom, Japan, and Saudi Arabia. The findings show that Indonesia’s civil law system requires reforms to be more accommodating to the globalization phenomenon and the increasing number of cross-national marriages. Recommendations include harmonizing national regulations with international law, implementing more flexible dual nationality policies, and strengthening protections for the rights of mixed couples in property ownership and inheritance.

This study explores the political impacts of citizenship policy changes on Indonesia’s diplomatic relationships, particularly in the context of globalization and the movement of its diaspora. Indonesia currently maintains a single citizenship policy, preventing its citizens from holding dual nationality. This restriction often complicates the legal and emotional connections of Indonesians living abroad with their home country, while also limiting their economic contributions through remittances and investments. Conversely, many nations have adopted dual citizenship policies to maintain stronger connections with their diaspora and enhance their diplomatic influence. Using a qualitative approach with case studies focusing on countries with large Indonesian diasporas, such as Malaysia, Saudi Arabia, and the United States, this research highlights the potential benefits of dual citizenship. The findings indicate that allowing dual citizenship could strengthen Indonesia’s diplomatic ties and increase economic contributions from overseas Indonesians. However, there are challenges to implementation, including concerns over divided loyalty and complexities in legal enforcement. This paper suggests that Indonesia consider a carefully controlled introduction of dual citizenship, taking into account legal protections, economic benefits, and the role of the diaspora in promoting Indonesia’s interests abroad.

The modern Arab nation, usually referred to as a global society, is certainly different from the Arab nation during the time of the Prophet Muhammad. The difference lies in following the geo-culture that it experiences to continue its existence in the arena of international competition. Modern Arabs have been compressed in ethnolinguistics that are far from being generally Muslim so that the facts that occur are still common among those who are not Muslims. In their religious understanding, the Modern Arab nation seems monolithic and is not dominated by certain doctrines to develop its teachings. So, it is commonplace to find among them various variants, both cultural, political and governmental, to strengthen their existence.

Da'wah comes from the Arabic language,” دعا, يدعو, دعوة”  which means "to call" or "to invite." Da'wah itself is an activity carried out by Muslims to spread the teachings of Islam to others. This activity aims to invite others to understand, accept, and practice Islamic teachings in their daily lives. Da'wah can be conducted through various means, such as lectures, sermons, religious studies, discussions, and via social media or written materials. In delivering da'wah in the environment of Al-Asy'ari Mosque at Universitas Islam Bandung (Unisba), the role of   Indonesian language as the national language has a strategic role in conveying effective and widely accepted da'wah messages within the campus community. Through a qualitative descriptive approach, this research was conducted through media observations and the distribution of questionnaires to students. The role of Indonesian language in delivering da'wah at Al-Asy'ari Mosque is evident as its usage is prevalent in every event, such as sermons, lectures, studies, and more. Indonesian language also serves as a tool to facilitate communication among students from diverse backgrounds and as an effective medium for conveying da'wah messages.

This study investigates the role of Islamic social finance in supporting green economy development across Muslim-majority countries. Islamic social finance instruments, including zakat, waqf, and sadaqah, are designed to redistribute wealth ethically and address social inequalities, while also offering potential for financing environmentally sustainable projects. Using a quantitative research design and econometric modeling with panel data, the study analyzes the impact of these instruments on environmental performance indicators such as the Green Economy Index (GEI) and Environmental Performance Index (EPI). Secondary data are collected from international sources including the OIC Statistical Database, the World Bank, and the Islamic Development Bank, covering selected countries such as Indonesia, Malaysia, Saudi Arabia, Turkey, Pakistan, and Egypt. The analysis includes independent variables representing zakat distribution, waqf assets, and sadaqah volume, with control variables including GDP per capita, governance indicators, and population growth. Descriptive statistics reveal substantial variation in Islamic social finance and environmental performance across countries, indicating the importance of institutional governance and policy integration. Econometric results demonstrate a positive correlation between zakat and waqf development and environmental performance, while sadaqah contributes positively but to a lesser extent. These findings suggest that Islamic social finance can directly support environmental projects, including renewable energy initiatives, sustainable agriculture, and green infrastructure, complementing conventional fiscal tools. The study highlights the advantages of Islamic social finance in promoting justice, sustainability, and ethical allocation of resources, and it emphasizes the need to integrate green objectives into zakat and waqf operational frameworks. Policy recommendations include mainstreaming Islamic social finance into national green policies, enhancing governance and transparency, and encouraging cross-sector collaboration between financial institutions and environmental agencies. Future research is suggested to explore micro-level impacts on household and community environmental behaviors and to conduct comparative studies across regions. Overall, the study underscores the potential of Islamic social finance as a faith-driven, socially inclusive, and environmentally sustainable mechanism for supporting long-term green economic development.

The largest contributor to local revenue in Pasuruan Regency is coffee, Puspo as a coffee plantation area also has a very valuable natural wealth and many benefits, namely forest honey. So far, coffee and honey productivity has only met the Pasuruan Regency area, through coaching, it is hoped that there will be an expansion of the marketing area and interest throughout Indonesia. This study aims to provide coaching to MSMEs in the Puspo area to improve the family economy by developing Gondosuli coffee and forest honey businesses. This research method is qualitative, with a case study as an approach, the interview technique used involves the main informant of the business owner and the supporting informant is a member of the Puspo MSME association, Pasuruan Regency. Data collection techniques using interviews, observations, and documentation. The results obtained from this study are Gondosuli Coffee which is identical to plantation products in the Puspo area has a distinctive taste of both Arabica, Robusta and Liberica, as well as forest honey from wasps. Puspo natural forest honey is a type of honey produced by wild bees that live in the Puspo Pasuruan forest area. The natural potential that is the advantage of the region is certainly not owned by other regions besides Puspo Pasuruan Regency. The obstacle faced by MSMEs in penetrating the national market is that all demand for packaged coffee and forest honey throughout Indonesia has not been met due to limited packaging technology so that production capacity is not large enough. There is no coffee storage warehouse that can help with the availability of coffee for all times. The contribution of research to help coffee and forest honey farmers in improving the family economy, with more durable packaging, is practically able to reach consumers throughout Indonesia.

The first revelation in Q.S. al-'Alaq: 1-5 in rejecting ignorance, injustice, and monopoly, and emphasizing education to form intelligent individuals and Qur'anic characters. The verse inspires the formation of a progressive and civilized society. Ideal education should not only rely on empirical theories but should also integrate essential metaphysical concepts. In Arabic, educational terms such as ta'lim, tadris, and ta'dib have different but complementary meanings, highlighting aspects of teaching, formal instruction, and moral education. Islamic education combines scientific knowledge with spiritual values, forming individuals with morals and integrity. The thoughts of Ki Hajar Dewantara and K.H. Ahmad Dahlan were instrumental in shaping Indonesian national education, emphasizing character, religiosity, and modern knowledge. This integrative effort reflects an education that is inclusive, equitable, and encourages students' creativity and independence to face global challenges.    

Majelis ta’lim is a non-formal Islamic educational institution that has its own curriculum, is held regularly, and is attended by relatively large congregations. It aims to build polite and harmonious relationships between humans and Allah SWT, humans and others, and the environment, fostering a community that is devoted to Allah SWT. The majlis ta’lim system has developed since the beginning of the spread of Islam in the Arabian continent, then spread throughout the Islamic world in Asia, Africa, and Indonesia, especially those that continue to grow today with the main mission of teaching Islam to Muslims. Even in Indonesia, the majlis ta’lim is a component of national education activities. The role of the ta’lim assembly in society is to strengthen the foundation of human life in the field of Islam in order to improve the quality of life integrally, physically and spiritually, worldly and spiritually, in accordance with Islamic teachings, namely faith and piety, which underlie life in the world and all areas of its activities. This research is library research by collecting various information from books and journals. This article explains the meaning, development, and role of the Majlis Ta’lim as a non-formal Islamic educational institution in Indonesia.