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This study aims to know the management of the Mosque Prosperity Board (BKM) of At- Tawwabin Mosque, Jalan Pimpinan, Medan City, in community economic empowerment. The background of this research is based on the need to optimize the function of mosques not only as places of ritual worship but also as centers of social and economic empowerment. In practice, the management of mosque assets such as parking areas and the organization of Ramadan stalls has become a strategic effort implemented by BKM to improve the welfare of the surrounding community. However, the implementation of these policies also creates social dynamics that require professional and equitable management.This research employs a qualitative approach with a descriptive method. Data were collected through field observations, in-depth interviews with the chairman and administrators of BKM, parking attendants, and Ramadan stall traders, as well as documentation of mosque activities. Data analysis was conducted through data reduction, data presentation, and conclusion drawing, supported by triangulation techniques to ensure data validity.The findings indicate that the management of BKM At-Tawwabin has implemented planning, organizing, actuating, and controlling functions in managing mosque-based economic programs. Parking management provides employment opportunities for local residents, while Ramadan stalls significantly increase the income of small traders during the holy month. Overall, participatory and structured management enables the mosque to function not only as a center of worship but also as a center of economic empowerment that contributes meaningfully to community welfare.

The Brokohan Sapi tradition in Tempursari Village, Donomulyo District, Malang Regency represents a form of local wisdom that embodies cultural and symbolic values through the use of ubo rampe. This study aims to describe the forms, meanings, and cultural values of ubo rampe in the Brokohan Sapi tradition. The study employs a qualitative method with a symbolic anthropological approach as proposed by Clifford Geertz. Data were collected through observation, interviews, and documentation, and were analyzed using an interactive analysis technique involving data reduction, data display, and conclusion drawing. The findings reveal that ubo rampe is systematically arranged in the form of food offerings, including core dishes, complementary dishes, and spiritual elements. Each component of ubo rampe carries symbolic meanings related to gratitude, safety, fertility, and hopes for prosperity. The cultural values embedded in the tradition include religious, social, ecological, economic, and philosophical values that are integrated into ritual practices. The implications of this study indicate that the Brokohan Sapi tradition functions as a medium for cultural preservation and can be utilized as a local wisdom-based learning resource in Indonesian language and literature education.

Business activities are essential for helping the economy of society function properly. When starting a business, people usually want to make money, but they are also supposed to follow good values, like being honest in their dealings. In real life, some businesses still do unfair things, like giving false information about products, changing prices unfairly, lowering the quality of goods, and using incorrect measurements when selling items. This research focuses on explaining what honesty means and how it should be used in business according to the principles of Islamic economics. The study uses a qualitative method called literature review, which involves looking at books, journal articles, and other sources that talk about Islamic business ethics. The results show that honesty is a key value in Islamic business because it helps build trust with customers, ensures fair deals, and creates positive relationships between sellers and buyers. The value of honesty in the business world can be demonstrated through transparancy of information about products, honesty in pricing, accuracy in measurement, and not hiding defects in the goods being sold. From an Islamic economics perpective, business activities should not only focus on material income, but also on the value of blessings, ethical responsibility, and mutual prosperity. Thus, the application of honesty in an important foundation for building fair, transparent bisuness practices that are in line with Islamic economic prinsiples.

This study aims to critically examine the concept of economic justice proposed by Abu Ubaid al-Qasim bin Sallam in his work Al-Amwal and to evaluate its relevance to contemporary economic dynamics. The research applies a qualitative approach using a library research method, in which Al-Amwal serves as the primary source, supported by various secondary references related to Islamic economics and theories of distributive justice. The data were analyzed through content analysis to identify Abu Ubaid’s core ideas, followed by a comparative approach to relate his framework to modern economic principles and practices. The findings reveal that Abu Ubaid’s concept of economic justice is both distributive and structural in nature. It not only emphasizes equitable wealth distribution but also highlights the importance of systemic regulation and public policy oriented toward social welfare. Zakat is positioned as a central instrument for wealth redistribution aimed at reducing social inequality and alleviating poverty. Furthermore, the state plays a strategic role in managing public resources transparently and fairly to ensure collective prosperity. Ethical values are also fundamental in economic activities to prevent exploitation, injustice, and imbalance. Overall, Abu Ubaid’s economic thought remains highly relevant in addressing modern challenges, particularly issues of income inequality, social justice, and sustainable development in today’s global economic system.

Social protection programs in Indonesia play a strategic role in poverty alleviation and supporting economic development. One form of social protection implementation at the regional level is the Depok Prosperity Card (KDS) Program, implemented by the Depok City Government as a means of ensuring food security for underprivileged communities. However, the program's implementation has been deemed incompletely transparent and poorly targeted, as expressed by several members of the Depok City Council (DPRD). Therefore, this study aims to analyze the implementation of the city's food security policy through the Depok Sejahtera Card Program in Tanah Baru Village, Depok City. This study uses Charles O. Jones's policy implementation theory, which encompasses three main indicators: organization, interpretation, and implementation. The research method used is descriptive with a qualitative approach. The results indicate that, from an organizational perspective, the Depok Sejahtera Card Program has been implemented quite well, characterized by a clear division of tasks among relevant stakeholders. From an interpretive perspective, the program has a strong legal basis through Depok Mayor Regulation Number 79 of 2022 and aims to reduce poverty. However, various obstacles remain in the implementation aspect, resulting in program implementation not being optimal and efficient. Nevertheless, the program is considered beneficial for recipient communities, although an increase in the amount of assistance is still needed to meet food needs for a period of one month.