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Social loans are an important tool for developing local economies, especially in remote areas such as rural areas. The Indonesian Village City Savings and Loan Cooperative (KSU) is one of the business entities that provides loan capital to its members. The purpose of this study is to determine the mechanism of social loan agreements in the Multipurpose Cooperative (KSU) of the Indonesian Village City and to determine the perspective of Islamic Economic Law on loan agreements in the Multipurpose Cooperative (KSU) of the Indonesian Village City. This research method uses a descriptive research type with a qualitative approach. Data collection was carried out through observation and interviews with the Management and members of the Savings and Loan Cooperative (KSU) of the Indonesian City Village. The results of the study show that first, the loan application procedure involves several steps such as becoming a member, filling out forms, completing documents and the approval stage. The maximum loan provision is 80% of the savings balance with a loan tenor of 12 months and 18 months. The payment system is made in installments through salary deductions and is subject to a 5% interest. For borrowing members who are late, there are no sanctions or fines but there is a time dispensation. Second, the loan application and management mechanism at the Multipurpose Cooperative has met sharia principles through transparent and structured governance, such as deductions from salary installments and a guarantee policy provided in the form of the amount of member savings balances. However, social loans at the Multipurpose Cooperative contain an element of benefit (profit) of 5%, which according to some scholars can be classified as usury because of the addition of value to the principal loan, even though the benefit is returned to members through the Business Result Remainder (SHU).

The implementation of the Independent Community Service Program (KKN) of the University of Muhammadiyah North Sumatra in 2025 was placed at SD Negeri 102028 Sei Parit, located in Sei Rampah District, Serdang Bedagai Regency. This activity aims to instill the habit of saving from an early age in elementary school students as an effort to improve Islamic financial literacy in order to form a character of thrift, responsibility, and financial intelligence. The method used is an interactive learning approach through educational stories, games, learning videos, and mini banking simulations. The results of the activity show that students have a better understanding of the importance of saving, managing pocket money, are able to explain the benefits of saving in their own words, and are encouraged to start saving habits, both at home and at school. Early savings education has proven effective in fostering awareness of wise and future-oriented money management and is expected to become an applicable model for Islamic financial literacy learning at the elementary school level.

Islamic banking is a financial system that operates in accordance with the principles of Islamic law, such as the prohibition of usury (riba), gharar (unlawful betting), and maisir (gambling), as well as the implementation of a profit-sharing mechanism. Islamic banking was born in the 1960s with the founding of Egypt's Mit Ghamr Savings Bank as a pioneer, followed by the establishment of the Islamic Development Bank (IDB) in 1975. After that, the development of Islamic banking expanded to various countries, particularly in the Middle East, South Asia, and Europe. In Indonesia, Islamic banking institutions officially began operating in 1992 with the establishment of Bank Muamalat Indonesia (BMI), the first Islamic bank. The industry's development is strengthened by specific regulations, in the form of Law Number 21 of 2008 concerning Islamic Banking, which serves as a primary foundation for strengthening the sector. Currently, Islamic banking in Indonesia is starting to show significant growth thanks to government support, increasing awareness among Muslims, and product and service innovations that are able to compete globally. This historical journey demonstrates that Islamic banking has evolved beyond simply being an alternative option and has become a vital component of a healthy economic system, both nationally and internationally.

Development financing systems in various developing countries, including Indonesia, have been tested by repeated global crises, such as the 2008 financial crisis, the COVID-19 pandemic, and geopolitical tensions since 2020. The economy is highly dependent on external funding, such as foreign loans and foreign direct investment (FDI), making it vulnerable to disruptions and uncertainty in capital flows. This article examines the strategic role of domestic savings as a stabilizer in maintaining the resilience of development financing using a desk study approach. The literature review shows that mobilizing domestic savings through conventional and Islamic financial institutions is crucial for encouraging long-term investment, reducing dependence on external financing, and strengthening national fiscal independence. In the Islamic economy, the rise of yield-based savings instruments, productive waqf, and retail sukuk has helped expand a stable and equitable domestic funding base. Furthermore, this article finds that digital transformation, fiscal incentive policies, and financial literacy are key to increasing public participation in productive savings. Therefore, increasing domestic savings is an economic tool and a national defense strategy in facing ongoing global crises.

This study examines how the profit-sharing system is implemented in the Easy Mudharabah Savings product at Bank Syariah Indonesia (BSI) Cimahi Branch Office in accordance with Statement of Financial Accounting Standards (PSAK) 405 about Mudharabah Accounting. This study combined field observation and literature review in a descriptive qualitative manner. Interviews, documents, and literature reviews on the National Sharia Council's (DSN-MUI) fatwa on the mudharabah contract were used to gather the data. The findings demonstrate that the Easy Mudharabah Savings program at the BSI Cimahi Branch has been appropriately and sharia-compliantly executed in conformity with PSAK 405 regulations. Customer deposits, as opposed to the bank's permanent liabilities, are recorded as Temporary Syirkah Funds. Based on the agreed-upon nisbah and the average daily balances of the clients, the profit-sharing method is used to calculate the profit-sharing. Furthermore, PSAK 405 is followed in the presentation and disclosure of financial statements, while there is still opportunity to further customer information transparency. All things considered, the results of this study show that the Islamic banking profit-sharing system's implementation of PSAK 405 upholds the values of equity, cooperation, and openness.

This study aims to analyze the digitalization strategies implemented by Islamic banks to increase public interest in Sharia savings products. The research focuses on the use of digital technologies such as mobile banking, Islamic fintech, big data, and social media as key instruments to enhance service accessibility and strengthen customer trust. A qualitative descriptive method with a literature-based approach was employed by collecting and examining relevant academic sources. The data were analyzed using thematic analysis to identify patterns and relationships between digitalization and customer interest in Sharia savings. The findings indicate that digitalization enhances service accessibility, operational efficiency, and personalized user experiences. Mobile banking plays a dominant role in improving transaction convenience, while social media contributes significantly to customer education and product promotion. Furthermore, collaboration with Islamic fintech supports financial inclusion and encourages innovation aligned with Sharia principles. The results confirm that digitalization is a strategic driver for Islamic banks to remain competitive and relevant within the evolving financial industry landscape.

This study aims to analyze the marketing strategy of the Wadiah Savings Product (Hanabung) at KSPPS Hanada Quwais Sembada using a SWOT approach to identify internal strengths, weaknesses, external opportunities, and threats influencing the institution’s marketing performance. The research employs a descriptive quantitative method supported by qualitative data obtained from interviews with five key informants. Data analysis was conducted using the IFE and EFE matrices to evaluate the weight, rating, and score of each strategic factor. The findings indicate that KSPPS Hanada’s major strengths include strong member loyalty, personalized services, and compliance with sharia principles. The main weaknesses are conventional promotional activities, limited marketing human resources, and insufficient digital innovation. Opportunities arise from increasing public awareness of Islamic finance, while threats come from digital financial service competition and low financial literacy levels. With an IFE score of 3.10 and an EFE score of 2.75, the institution is positioned within a growth strategy. The study highlights the need for more innovative and adaptive marketing strategies through digitalization, human resource development, and continuous financial literacy initiatives.

This community service program was held at SD Negeri 102028 Dusun II Sei Parit, Sei Rampah District, Serdang Bedagai Regency, with a focus on applying the principles of sharia economic justice. This goal is achieved through education about the prohibition of usury and savings initiatives from an early age. This activity was motivated by the lack of Islamic financial literacy among children, especially related to the risk of usury and the urgency of frugal behavior and financial responsibility. The method chosen is a participatory-educational approach, which includes socialization, simulation and habituation, prioritizing the active involvement of students. The activity is divided into two main phases, namely usury education and saving education, utilizing animated films, educational games and picture stories. The impact of this service shows an increase in students' insight into the concept of riba, discipline in frugality, and the growth of awareness to manage money wisely according to Islamic guidance. Children are now beginning to understand that money is a mandate that must be used correctly and halal. In addition, this program also encourages the formation of the character of responsibility, trust and justice in the participants. Therefore, this program makes a significant contribution in building a children's mentality based on the principles of sharia economic justice and is worthy of being used as a prototype of Islamic financial education at the elementary school level.

This article analyzes the fundamental differences between the mechanisms of fund collection and fund distribution in Islamic banks and conventional banks in Indonesia, based on DSN-MUI Fatwas and banking regulations. In general, both types of banks serve the same function—to collect and distribute funds to support economic activities. However, the main distinction lies in their operational principles. Conventional banks operate using a fixed interest system, establishing a creditor–debtor relationship. In contrast, Islamic banks operate based on Sharia principles that prohibit riba (usury). In fund collection, conventional banks use interest-based savings and deposit products, while Islamic banks apply Wadiah (safekeeping) and Mudharabah (profit-sharing investment) contracts. Regarding fund distribution, conventional banks provide interest-bearing loans, whereas Islamic banks offer financing through Sharia contracts such as Murabahah (cost-plus sale), Musyarakah (partnership), Mudharabah (profit-sharing), and Ijarah (leasing), emphasizing cooperation and risk-sharing. Although Islamic banking is regulated under Law No. 21 of 2008 and DSN-MUI Fatwas, it still faces several challenges, including the dominance of Murabahah financing and the low level of public literacy regarding Islamic financial systems.

This research was motivated by public hesitation to invest in digital gold through the Dana app, which refers to Fatwa No. 77/DSN-MUI/V/2010 concerning non-cash gold buying and selling. This fatwa serves as a guideline for Muslims investing in gold. Furthermore, the author has not found any licensing from the Sharia Supervisory Board (DPS) for the Dana app. Furthermore, several students at Batang Hari Islamic University (UNI) have the Dana app and use it to invest in gold. They were seen buying gold on a certain day and reselling it the next day. The added value from the sale was a profit for the students, but there was also a loss for students who exchanged their gold purchases when the price of gold fell. Furthermore, this research is designed in the form of field research (Empirical Jurisprudence), which is a type of sociological legal research and can be described as field research, which examines applicable legal provisions and what has occurred in community life. Using observation, interview, and documentation techniques, data analysis and triangulation are then carried out. The conclusion that can be drawn from the previous description is that the Digital Gold Investment Practice on the Dana Application at Batang Hari Islamic University in its mechanism on the Gold Fund feature is carried out non-cash where the certainty of the object, namely gold, is only in the form of savings balances in the form of rupiah and digital gold weight with no physical gold ownership if the gold savings have not reached 1 gram. In gold investment transactions on the Dana application, the results show that smaller profits are obtained by buyers due to certain problems related to the buyers themselves. The Digital Gold Investment Practice on the Dana application in the Islamic Law Perspective at Batang Hari Islamic University, by juxtaposing several related fatwas, in practice in Islamic law, the investment practice in the Gold Fund feature is considered to contain gharar related to gold objects that have no physical clarity.

This study is motivated by the increasing competition among cooperatives and the declining number of members at BMT Assyafi’iyah in recent years. This condition indicates the presence of various factors influencing people's decisions in choosing Islamic financial institutions. The purpose of this research is to analyze the influence of advertising, financial literacy, and personal selling on the decision to become a member of a savings and loan cooperative from the perspective of Islamic business principles. The research was conducted at BMT Assyafi’iyah, Sumberagung District, Pringsewu, involving 89 respondents selected through purposive sampling. A quantitative approach was used with the Partial Least Squares-Structural Equation Modeling (PLS-SEM) method. Data were collected through questionnaires and analyzed using statistical techniques. The results show that advertising has no significant effect on membership decisions, while financial literacy has a significant influence, and personal selling is the most dominant factor. These findings suggest that financial understanding and direct interaction are more effective in attracting prospective members than advertising strategies.

This study examines the innovation of Hajj Savings products based on the mudharabah contract at Bank Syariah Indonesia (BSI). The innovations include digitalization of services, integration with the Ministry of Religious Affairs’ SISKOHAT system, and the development of new features such as collective savings, gamification, and auto-debit. The objective of these innovations is to facilitate Muslims in planning and saving for Hajj funds according to Sharia principles, enhance service accessibility, and provide added value tailored to modern customer needs. The findings indicate that these product innovations offer significant benefits to customers, including convenience, security, and fair profit-sharing, as well as advantages for BSI in terms of increased third-party funds, operational efficiency, and market expansion. This study emphasizes the importance of sustainable innovation grounded in Sharia principles in the development of Islamic banking products to support financial inclusion and improve service quality.

This study aims to deeply analyze the effect of brand association, product quality, and customer loyalty on saving decisions at Bank Syariah Indonesia (BSI) KC Gajah Mada, Palu City. With a focus on customer behavior, this research also seeks to understand how these three factors interact with each other and contribute to shaping savings decisions at Islamic banks. The method used in this research is a quantitative approach with a survey design to obtain objective and measurable data. The research sample consisted of 98 respondents selected by purposive sampling, namely with certain criteria relevant to the research objectives. The results showed that the brand association variable had no significant effect on saving decisions at Bank Syariah Indonesia KC Gajah Mada, Palu City. In contrast, the variables of product quality and customer loyalty are proven to have a significant influence on saving decisions. Simultaneously, the three variables together have a significant influence on saving decisions. This is reinforced by the results of the F test which shows the calculated F value of 69.100, which is greater than the F table of 3.94, with a significance level of 0.001, which means that the regression model used is feasible and these variables contribute significantly in explaining the customer's saving decision. The implication of this research for BSI is to strengthen brand association and improve product quality and pay attention to customer loyalty. For students, this research can be a reference in Islamic banking studies, and for future researchers it is recommended to add other variables to enrich the analysis.

This research aims to analyze the evolution and innovation of sharia savings products in Indonesia through a literature-based qualitative approach. The background of the research is based on the significant growth of the national sharia banking sector, driven by government regulations, technological advancements, and changes in customer preferences. This study uses a literature review method by analyzing various secondary sources such as scientific journals, regulations, and financial reports to identify the patterns of Islamic savings product development over time. The research results show that the transformation of sharia savings products is driven not only by religious aspects but also by the demand for service efficiency and financial inclusion. The merger of several Islamic banks into Bank Syariah Indonesia also accelerated the digitalization of Islamic savings services. Although there are challenges such as low Islamic financial literacy and limited infrastructure, development opportunities remain wide open through educational strategies and the integration of the halal ecosystem. Innovations such as the opening of online accounts and the diversification of goal-based products have successfully increased sharia financial inclusion, particularly among the younger generation. The implications of this research emphasize the importance of adaptive product development strategies, financial education, and cross-sector collaboration to strengthen the competitiveness and sustainability of sharia savings products in Indonesia.

Public finance is a key element in state governance, especially in the collection and allocation of funds for public services and government. In the Islamic tradition, the concept of public finance has developed since the time of the Prophet Muhammad SAW with sharia principles such as justice, transparency, and accountability to achieve prosperity (falah) in the world and the hereafter. In the modern era, Islamic public finance faces new challenges and opportunities, especially through digitalization and economic globalization. Technologies such as blockchain and big data open up opportunities to increase the effectiveness and openness of Islamic public financial management. Innovations in sharia financial instruments such as zakat, waqf, and sukuk further strengthen the contribution of Islamic public finance to social and economic development. However, challenges such as low public understanding of sharia finance, gaps in access to technology, and the need for supporting regulations and infrastructure are still obstacles. Issues of fiscal sustainability, debt management, and the development of adaptive sharia instruments are also important concerns in the dynamics of the global economy.

Compared to other Islamic financial institutions, Islamic cooperatives are one type of financial institution that is still less known in the community. This can be seen from the lack of familiarity of the term sharia cooperative to our society. This research is a qualitative research, in accordance with the object of study, this type of research is included in the category of library research, which is a systematic approach to collecting, analysing, and evaluating relevant information from various academic sources. By 2022, there were 3,912 active sharia savings and loan cooperatives (KSPPS) in Indonesia. This indicates a significant expansion in the number of Islamic cooperative institutions during this period when compared to the previous period, when there was a Covid-19.There needs to be an Islamic cooperative development strategy in Indonesia in order to optimise the role of Islamic cooperatives in improving the MSME sector in Indonesia.The element of need that is the main key in the development strategy of Islamic cooperatives in Indonesia to improve MSMEs is the need for strong support in the legal aspects of Islamic cooperatives (positive law and sharia law).

Based on the research results, it can be concluded that the activities of the Majelis Ta'lim Kanzul Ulum cover three main areas: education, da'wah, and social service. In the field of education, the Majelis regularly holds daily religious studies, monthly religious studies, and special religious studies on Islamic holidays. In the field of da'wah, it coordinates Rebana training and manages Rebana groups, organizes Salawat Dibaiyah meetings, organizes infaq collections for those who wish to contribute, and facilitates Qurban savings programs. Meanwhile, in the social field, the Majelis plays an active role by organizing assistance for orphans and the poor, providing ta'jil, breaking the fast, and sahur during the month of Ramadan, and holding collective celebrations such as Eid al-Adha. These activities show that the Majelis Ta'lim Kanzul Ulum functions not only as a place to learn religion but also as a center for social solidarity and community empowerment. The role of the Majelis Ta'lim Kanzul Ulum in improving religious knowledge in Karyamulya District, Cirebon City, is very significant. This Majelis functions as a forum for fostering and developing religious knowledge, especially in the field of morals. This assembly also serves as a space for the intellectual and practical dimensions of religious life, fostering social piety, encouraging adherence to Islamic teachings, and strengthening the internalization of Quranic values among its congregation. For adolescents in particular, this Majelis Ta'lim provides a foundation for moral awareness, which grows from continuous exposure to religious knowledge and practices. This study also identified supporting and inhibiting factors that influence the effectiveness of the Majelis Ta'lim. Supporting factors include regular evening recitation activities, local government support, regular scheduling, strong organizational management, tolerance within the community, and the provision of food during the events.

This study aims to describe in depth the implementation of financial education in fostering a habit of saving among fourth-grade students at SD Negeri 121313 Tanjung Pinggir, Pematang Siantar. This activity is part of the Community Service Program (KKN) conducted by students of the State Islamic University of North Sumatra (UINSU). This study uses a descriptive qualitative method with data collection techniques through observation, interviews, and documentation of learning activities and the implementation of the savings program at school. The data obtained was then analyzed using the Miles and Huberman model, which includes the process of data reduction, data presentation, and interactive conclusion drawing. The results showed that the implementation of financial education by UINSU KKN students had a positive impact on changes in students' financial behavior. This financial education activity not only fostered financial skills but also shaped students' characters to be more responsible, disciplined, thrifty, and socially empathetic by encouraging them to share some of their savings. Thus, it can be concluded that the implementation of simple habit-based financial education through UINSU KKN activities has proven effective in fostering interest and enthusiasm for saving among elementary school students and contributes to shaping positive character traits that will be useful in their future lives.

This study explores Mohammad Hatta's influence on housing policies in Indonesia, highlighting his integration of Islamic principles into public policy to enhance societal welfare. Hatta viewed housing as a fundamental human right that extends beyond physical needs to encompass spiritual and social dimensions. Grounded in Islamic values such as justice (‘adl), trust (amanah), and solidarity (ta'awun), his policies aimed to ensure equitable access to adequate housing, particularly for low-income communities, while promoting holistic well-being. Hatta’s vision aligned with Islamic teachings that emphasize fairness and state responsibility in fulfilling basic human rights, as reflected in QS. An-Nisa: 58. His ideas inspired initiatives like the Sejuta Rumah (One Million Houses) Program and Tapera (People’s Housing Savings), which address housing disparities and support societal harmony. Additionally, Hatta championed cooperative-based housing development, fostering community participation and mutual assistance, which not only ensured affordable housing but also empowered local economies. By integrating Islamic principles into housing policies, Hatta demonstrated how public policy could balance material, social, and spiritual needs to achieve sustainable societal welfare. His approach offers a valuable framework for future housing programs to promote justice, inclusivity, and collective prosperity.

Sharia cooperatives are Sharia-based economic institutions that play a strategic role in empowering the economy of the Muslim community. By adhering to principles such as the prohibition of riba (usury), gharar (uncertainty), and maysir (gambling), as well as implementing profit-sharing systems (mudharabah or musharakah), Sharia cooperatives provide a fair, transparent, and inclusive alternative to support economic activities in society. These cooperatives aim not only to achieve financial gains but also to fulfill social missions, such as poverty alleviation, equitable welfare distribution, and holistic improvement of the community’s quality of life. Various products and services offered—such as Sharia savings, halal financing, and Sharia-compliant investments—provide financial solutions that align with Islamic values and meet societal needs. Nevertheless, the implementation of Sharia cooperatives faces several challenges, including limited public understanding, competition with conventional financial institutions, and constraints in human resources and capital. Through public education, capacity building for cooperative managers, and comprehensive government policy support, Sharia cooperatives hold great potential to become a key instrument in fostering a more just, equitable, and sustainable economy. This study emphasizes the importance of integrating Sharia values into cooperative management to ensure its contribution to the sustained welfare of the community.