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The Kei Islands community adheres to the Larvul Ngabal customary law, which governs various aspects of social and economic life. The philosophy of Ain Ni Ain, emphasizing brotherhood and justice, serves as the foundation for Yelim, a mutual aid system for managing social funds within the community. Additionally, the Kei people have implemented cultural accounting practices in recording and managing communal funds, which align with the principles of transparency and accountability in Islamic banking. However, the acceptance of Islamic banking among the Kei people remains a challenge, particularly within a multireligious community. This study is a sociological legal research (Socio-Legal Research) that employs a descriptive qualitative method with an ethnomethodological approach, involving interviews with customary leaders, religious figures, business actors, and the general public. The findings indicate that the values of Ain Ni Ain and Yelim align with Islamic banking principles, particularly in terms of social justice and financial transparency. Moreover, cultural accounting practices in communal fund management reflect an accountability mechanism similar to Islamic accounting standards. Thus, integrating Kei’s indigenous financial system with Islamic banking offers an innovative approach to enhancing financial inclusion in multireligious societies.    

Through a literature review, this research investigates how Islamic economic theory has contributed to the rationalisation of education in Indonesia. An integrative education system that harmonises material and spiritual aspects is built on the principles of justice, balance and benefit. Therefore, Islamic economic philosophy provides a framework for moral and spiritual education that produces morally and intellectually strong people. In order to deal with globalisation and create a generation that is grounded in moral principles and thinks logically, this application is essential. To incorporate Islamic economic philosophy into national education policy and create a globally competitive education system that preserves regional spiritual and cultural values, curriculum design, teacher training and stakeholder participation are necessary.

Experts say that human fundamentals, including the role of the economy, must form the foundation of educational philosophy and practice. Education is both a human need and a symptom. In the sense that without education, a person cannot be considered a true human being and cannot carry out their role as a valuable human being in their daily life. Creating a flawless Muslim human being in the sense of al-insan al-kamil—that is, a person who is constantly istiqomah and continuously proficient in using their bodily and spiritual abilities to always submit to and obey Allah SWT—is the ultimate goal of the Essence of Humanity program in Islamic education.

Reconstructionism is a school of educational philosophy that aims to reshape society through radical educational reform. Rooted in a critique of progressivism, it emerged as a response to social and economic stagnation and the desire to make education an agent of social change. Its leading figures, such as George Counts and Harold Rugg, inspired by the thought of John Dewey and Theodore Brameld, advocate for an education that is able to deal with global challenges, including moral, social and environmental issues. Reconstructionism argues that education is not only responsible for shaping individuals, but also plays a role in building a just and equal society. The principles of this school emphasize the important role of education in dealing with the global crisis, as well as the need for a relevant curriculum to foster students' character and morals. This school places teachers as agents of change who play an important role in guiding students to face the challenges of the times, as well as designing a curriculum that prioritizes social interests. Thus, reconstructionism emphasizes the importance of education in saving civilization through the formation of character, morality, and a new, more humanist culture.

This study aims to find out the causes of wildlife trade, the factors that drive the continued of illegal trade and the consequences which is studied in the perspective of Georg Simmel's philosophy of money theory. The method used is descriptive qualitative derived from the analysis of one of the videos in the watchdoc youtube channel and literature review from several sources of national and international articles. The results showed that the existence of wildlife trade in animal markets is a form of weak law enforcement and the lack of prosperity of Indonesian which also affects on other living creatures. The main factor behind the wildlife trade is economic. Economic difficulties force some people to do various ways to survive, one of which is by buying and selling wildlife that is considered to be quite profitable. However, the impact of this wildlife trade is also a concern because it can lead to zoonosis that threatens human health. This illegal trade is a manifestation of Georg Simmel's theory that money moves in the social, money adjusts itself in social relations, and how money affects social phenomena that happens in society. The effort that can be made to decrease the rampant wildlife trade is by consciously enforcing the applicable regulations together.

Education is important in human progress. Likewise, Islamic education plays a very important role in determining the quality of life of Muslims. Unfortunately, in this modern era it can be clearly felt that Islamic education is lagging behind modern western education. According to Al-Faruqi an Al-Attas' view, this is evidenced by the existence of an identity crisis, the loss of economic, political and intellectual independence in the Islamic world, the existence of sectarianism that focuses on borders rather than development, and the slow adoption of new technology and modernization (Ramdhani, 2013). There are several factors that cause these things, namely: the influence of western science and philosophy, colonialism, lack of Islamic unity and lack of modernization of the Islamic world. To overcome these problems, several ulama proposed the Islamization of science. This article was created to discuss the concept of Islamization of science using the SLR method. The Islamization of Science aims to integrate Islamic principles and values into the field of science and knowledge which involves a process of rethinking, re-evaluating and reconstructing scientific knowledge to enrich the vision and struggle of Islam (Sahide, 2015). The concept of Islamization of Science was introduced by Ismail Raji Al-Faruqi who defined it as an effort to integrate science into the unity of Muslim life. Which aims to improve the quality of Islamic education, and it is hoped that it can also improve the quality of life of Muslims in this era.    

Education is something that is considered important in everyone's life. Unfortunately, many people are not fortunate enough to receive an education. This is due to poverty. From this, the government finally set regulations through Law No. 12 of 2012 concerning Higher Education which authorizes the government to realize justice, affordability, and equity in obtaining quality higher education related to the benefits of social progress, prosperity, and independence. Therefore, the government finally issued the Indonesia Smart Card (KIP) policy to overcome this problem, because there are still many students who are still in school but drop out because of financial problems. The purpose of this research is to see how the management of the KIP Lecture scholarship at IAKN Tarutung. This research method was conducted with the philosophy of postpositivism, investigating the state of natural objects and using a descriptive qualitative approach with purposive sampling. The KIP college scholarship at IAKN Tarutung provides an opportunity for students who excel but have economic limitations to get higher education in college.

Focusing on the Catholic understanding of the common good, this article examines its philosophical underpinnings and practical implications. The study analyzes the writings of papal encyclicals and classical Catholic thinkers, highlighting how the concept shapes discussions on social justice, economic policy, and global solidarity.

Financing can be interpreted as funding provided by one party to another party. Its function is to support investments that will or have been planned by the institution. Financing can also be interpreted as trust or trust. It means that the financing institution as sahib al-mal puts trust in someone to carry out the mandate given. All such costs must be used properly, fairly, and must be accompanied by clear terms and are responsible for all parties. Every Islamic financial institution has a philosophy of seeking the pleasure of Allah SWT. to acquire the virtues of the world and the hereafter. Therefore, any activities of financial institutions that are considered deviant from religious demands should be avoided. In the implementation of financing, Islamic banks must meet two most important aspects. First, the Shar'i aspect where in every realization of financing to customers must remain guided by Islamic Shari'a. Second, the economic aspect which still considers the profit generation for Islamic banks and for customers.

Education is important human progress. Likewise, Islamic education a very important role in determining the quality of life of Muslims. Unfortunately, in this modern era it can felt that Islamic education is lagging behind modern western. According to Al-Faruqi, this is evidenced by existence of identity crisis, loss of economic, political and intellectual independence in Islamic world, existence of sectarianism that focuses on borders, and slow modernization (Ramdhani, 2013 ). There are factors that cause these things, namely: the influence of western science and philosophy, colonialism, lack of Islamic unity, and lack of modernization of Islamic. To overcome these problems, ulama proposed the Islamization of science. This article was created using the SLR method. It aims to integrate Islamic principles and values into field of science and knowledge which involves a process of rethinking, re-evaluating and reconstructing scientific knowledge to enrich the vision and struggle of Islam (Sahide, 2015). The concept of Islamization of Science was introduced by Ismail Raji Al-Faruqi who defined it as an effort to integrate science into the unity of Muslim life with aims to improve the quality of Islamic education, and hoped it can also improve the quality of life of Muslims in this era.

Abu Bakar Ash-Siddiq was one of the Prophet's four companions who rose to prominence as Khulafaur Rasyidin's commanders. Ali bin Abi Talib, Umar bin Khatab, and Uthman bin Affan. Like the development of Islamic economic philosophy, the economic policies of the Rashidun Khulafah are discussed from start to finish. Customs, taxes, zakat, and money printing. During the Rasyidin Khulafah period, the Baitul Maal was built, diwans were made, and other commercial activities took place. to observe and understand the system's progress. This article, which examines Islamic economic policies during the Rasyidin Khulafah era, was composed by employing a method of literary observation drawn from certain publications.