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This study aims to analyze the implementation of Statement of Financial Accounting Standards (PSAK) 109 concerning Accounting for Zakat, Infaq, and Sadaqah at BAZNAS Tegal Regency and to assess its level of compliance with the applicable standards. This research is motivated by the importance of transparency and accountability in the management of zakat funds as a form of responsibility to the public and stakeholders. The study employs a qualitative method with a descriptive approach through observation, interviews, and documentation studies of the institution’s financial statements. The results indicate that BAZNAS Tegal Regency has prepared its financial statements in accordance with the components required by PSAK 109, including the statement of financial position, statement of changes in funds, statement of changes in managed assets, statement of cash flows, and notes to the financial statements. In terms of distribution, presentation, and disclosure, the implementation of the standard has complied both formally and substantively. However, in the aspects of recognition and measurement, the implementation is not yet fully comprehensive, as there has been no realization of non-cash asset receipts and no impairment testing has been applied to non-cash assets. Overall, the implementation of PSAK 109 has been administratively well executed, but further strengthening is required in technical and procedural aspects to ensure more optimal, consistent, and comprehensive application in accordance with sharia accounting principles.

This study examines the influence of work experience, knowledge, education, and leadership policies on the implementation of PSAK 109 for Zakat, Infaq, and Sadaqah accounting at Zakat Management Bodies in Pontianak City and Kubu Raya Regency, West Kalimantan. Although PSAK 109 is essential for ensuring transparency and accountability in zakat fund management, its implementation remains suboptimal in practice. A quantitative survey was conducted by distributing questionnaires to zakat officers (amil) at BAZNAS and Zakat Collection Units. Using purposive sampling, the data were analyzed through validity, reliability, classical assumption tests, and multiple linear regression. The findings reveal that work experience, knowledge, and leadership policies significantly and positively affect PSAK 109 implementation, while education does not show a significant effect. Collectively, all variables have a significant influence. The study concludes that practical competence, technical understanding, and supportive internal policies are more crucial than formal education. Strengthening training and leadership policies is recommended to enhance accountability and transparency.  

This study investigates how faith-based giving can be transformed into measurable development impact in the education sector, focusing on the Global Muslim Philanthropy Fund for Children (GMPFC) established by the Islamic Development Bank (IsDB) in partnership with UNICEF. Traditional Islamic philanthropic instruments, such as zakat and sadaqah, often provide short-term relief but lack structured governance, limiting their long-term impact on educational outcomes. Using a qualitative-explorative, this research analyzes secondary data from 2021–2025, including institutional reports, program documents, and peer-reviewed literature, to assess how GMPFC operationalizes faith-based resources through pooled, multilateral, and impact-oriented mechanisms. The findings indicate that GMPFC strategically funds education-enabling conditions, including child health, nutrition, psychosocial wellbeing, and youth empowerment, which are empirically linked to school readiness, retention, and learning quality. Comparative analysis shows that GMPFC outperforms traditional philanthropy and conventional aid by combining cultural legitimacy, institutional rigor, and alignment with Sustainable Development Goals (SDGs). Its governance model ensures standardized monitoring, fiduciary oversight, and cross-sectoral integration, addressing longstanding limitations of fragmented philanthropic delivery. Despite its effectiveness, the study highlights a lack of longitudinal learning outcome data, limiting precise quantification of educational impact beyond enabling conditions. Nonetheless, GMPFC exemplifies a hybrid development-finance model, demonstrating how Islamic philanthropic values can be operationalized to generate sustainable, measurable contributions to child education and human capital formation. These findings offer actionable insights for policymakers, development practitioners, and faith-based organizations aiming to scale philanthropic resources for education in vulnerable contexts.

The authority of the Religious Courts in Indonesia has undergone substantial transformation since the enactment of the 1974 Marriage Law, which serves as a foundational milestone in harmonizing the national legal system on family matters. Prior to this legislation, the jurisdiction of the Religious Courts was limited and influenced by legal dualism among customary law, Islamic law, and Western civil law inherited from the colonial period. This article examines how the Marriage Law initiated a shift in the structure and legitimacy of the Religious Courts and how their jurisdictional expansion reached a more comprehensive form through Law No. 7 of 1989 on Religious Courts and its subsequent amendments under Law No. 3 of 2006 and Law No. 50 of 2009. Using a normative juridical approach, this study analyzes statutory regulations, academic literature, and Islamic legal doctrines. The findings show that the Marriage Law provided the initial legal foundation for strengthening the Religious Courts' authority in handling family disputes, which was later expanded significantly to include inheritance, wills, grants, endowments (wakaf), alms (zakat), charitable donations (infaq and sadaqah), and Islamic economic matters during the legal reform era. This transformation not only reinforced the institutional structure of the Religious Courts but also improved access to justice for Muslim communities and supported the integration of Islamic law into Indonesia’s national legal framework. Therefore, the development of the Religious Courts’ authority after the Marriage Law reflects the dynamic modernization of the legal system and the harmonization between religious values and the rule of law in Indonesia.

Baitul Maal wat Tamwil (BMT) is an Islamic microfinance institution that plays an essential role in expanding financial access for low-income communities and supporting sustainable economic development. This article aims to analyze the role of BMT as an inclusive monetary instrument within the framework of the Sustainable Development Goals (SDGs). The study employs a library research approach with descriptive-analytical methods based on secondary data from books, academic journals, research reports, and official documents. The findings show that BMT significantly contributes to financial inclusion through real-sector-based Islamic financing, especially for micro-enterprises and low-income households. Moreover, BMT’s social function—realized through the management of zakat, infaq, and sadaqah—strengthens income redistribution, poverty alleviation, and community welfare. BMT supports several SDG targets, particularly in reducing poverty, creating decent employment, developing MSMEs, and minimizing socioeconomic inequality. However, the optimization of BMT’s role still faces challenges such as limited capital, governance constraints, digital transformation, and institutional strengthening. Therefore, synergy between BMT, the government, regulators, and the community is needed to enhance BMT’s contribution as an inclusive, sustainable, and Sharia-compliant economic development agent.

This study examines the strategic role of Islamic banking in expanding financial inclusion and alleviating poverty in Indonesia. Using a qualitative literature review methodology, this research analyzes academic literature, regulations, and official reports to identify the contributions, challenges, and optimization strategies of Islamic banking. Findings indicate that Islamic banking provides financing alternatives aligned with Islamic values through products such as mudharabah, musyarakah, and murabahah, enabling low-income communities to access capital without interest burdens. The management of Islamic social funds including zakat, infaq, sadaqah, and waqf strengthens social capital for micro-enterprise empowerment. However, significant barriers exist, including low Islamic financial literacy, limited access in remote areas, and suboptimal regulations. This study recommends enhancing financial literacy, developing technology-based inclusive products, strengthening supportive regulations, and fostering multi-stakeholder collaboration to optimize the role of Islamic banking as an instrument for inclusive and equitable economic development in Indonesia. The research contributes to the theoretical understanding of Islamic banking's potential in addressing financial exclusion and poverty while providing practical insights for policymakers and banking institutions.

The digital era has significantly impacted various sectors of life, including the development of the Islamic economy. Young people, as the majority of digital technology users, hold a strategic role in accelerating the growth and advancement of Islamic economics. This study aims to analyze the role of youth in driving the transformation of Islamic economics in the digital era, particularly through technological financial innovations (Islamic fintech), Islamic economic literacy, and the utilization of social media as a medium for education and halal product promotion. This research employs a qualitative method with a literature review approach, examining relevant references from journals, books, and recent digital sources. The findings reveal that youth are not only consumers but also innovators, entrepreneurs, and change agents in advancing the Islamic economy. Their involvement in Sharia-based start-ups, halal e-commerce, and the digitalization of zakat, infaq, sadaqah, and waqf (ZISWAF) provides concrete evidence of their contribution. In conclusion, youth serve as the key driver in the acceleration of digital-based Islamic economics, provided that their roles are supported by improved literacy, adequate regulations, and an inclusive digital ecosystem.

This study aims to analyze the effect of the distribution of Zakat, Infak, and Sadaqah (ZIS) funds, economic growth, unemployment rate, and Regional Original Revenue (PAD) on the poverty rate in West Sumatra Province during the period 2020–2024. The data used are secondary data obtained from BAZNAS, BPS, and the Directorate General of Fiscal Balance (DJPK), covering 12 regencies/cities in West Sumatra Province. This study employs panel data regression analysis using EViews 12 software to examine the relationships among the variables. The results indicate that, partially, the distribution of ZIS funds and PAD have no significant effect on the poverty rate. In contrast, economic growth and unemployment rate have a negative and significant effect on the poverty rate. Simultaneously, all four independent variables are found to have a significant influence on the poverty rate. The coefficient of determination (Adjusted R²) is 0.123, indicating that 12.30% of the variation in the poverty rate can be explained by the variables in the study, while the remaining 87.7% is influenced by factors outside the model. The study provides policy implications suggesting that optimizing ZIS management, promoting inclusive economic growth, expanding employment opportunities to reduce unemployment, and utilizing PAD more effectively are crucial strategies for local governments and relevant institutions to effectively reduce the poverty rate in West Sumatra.

Micro, Small, and Medium Enterprises (MSMEs) are an essential pillar of the Indonesian economy, contributing significantly to employment creation, poverty reduction, and income distribution. However, despite their substantial role, MSMEs continue to face a number of persistent challenges, including limited access to capital, low levels of financial literacy, and inadequate utilization of technology. These barriers hinder their ability to grow, compete, and adapt to rapid economic changes. This study aims to explore and analyze the role of Islamic Financial Institutions (IFIs) in empowering MSMEs within the framework of Sharia principles. Employing a descriptive qualitative approach, this research is based on a comprehensive literature review of scholarly articles, official reports, and other relevant academic sources. The findings reveal that IFIs provide both financial and social contributions to MSMEs. Financially, IFIs channel funds through Sharia-compliant contracts such as mudharabah and murabahah, which allow entrepreneurs to access financing without relying on conventional interest-based systems. Socially, IFIs carry out a redistributive role by managing and disbursing zakat, infaq, sadaqah, and waqf (ZISWAF), while also offering entrepreneurship training, mentoring, and technical assistance. These functions collectively enhance MSMEs’ access to capital, strengthen their managerial and operational capacities, and increase competitiveness in both domestic and global markets. Nevertheless, several challenges remain, including the uneven geographical distribution of IFI services, slow adoption of digital technology, and the need for more supportive regulatory frameworks. Strengthening IFIs’ role through policy integration, technological innovation, and collaboration with government and private sectors is essential for maximizing their impact on MSME empowerment. Thus, IFIs not only act as financial intermediaries but also as socio-economic catalysts that support sustainable and inclusive economic development in Indonesia.

This study delves into the philosophical and theological core of the concept of ownership in Islamic economics, a paradigm fundamentally distinct from capitalism and socialism. We uncover the essence of ownership as a divine trust, categorized into individual, public, and state domains. Our findings demonstrate how each type of ownership is governed by clear boundaries and rights, tightly integrated with social responsibility to achieve universal well-being and distributive justice. This study also examines the dynamic harmonization between private and public ownership, achieved through vital instruments like zakat, infaq, sadaqah, and productive waqf, as well as the crucial role of government in providing public goods. Despite facing significant challenges such as the dominance of the global capitalist economy and low sharia literacy, we highlight digitalization as a strategic opportunity to boost the efficiency, transparency, and inclusion of sharia finance. This opportunity holds substantial potential to strengthen the harmonization of ownership within the broader Islamic economic ecosystem. In short, a deep understanding of this Islamic concept of ownership is key to formulating more just and balanced economic policies and community development in today's rapidly evolving modern era.

Islamic economics emerged as an alternative system based on Islamic principles to overcome inequality and social injustice in the conventional economic system. This article aims to examine the role of Islamic economics in achieving social justice through four main pillars: digitization of Islamic finance, empowerment of Sharia-based MSMEs, strengthening Islamic microfinance institutions, and optimizing ZISWAF (zakat, infaq, sadaqah, and waqf). This study uses a qualitative method with a literature review approach using national and international journals published since 2021. The results of the study show that Islamic economics has great potential in building a fair, inclusive, and sustainable economic system if supported by technological innovation, integrative policies, and improving public literacy. This research emphasizes the need for synergy between the government, Islamic financial institutions, business actors, and the community to strengthen the role of the Islamic economy in national development. In addition, it is necessary to strengthen regulations and cross-sector collaboration so that the implementation of the Islamic economy can run optimally in various lines of life. With sustained support, Islamic economics is believed to be able to be a solution to complex modern economic challenges.

This study aims to explore alternative online loans that are in accordance with Islamic principles and their relevance to universities, as well as to understand how universities can play an active role in providing more ethical and responsible online loan alternatives for their students. The research method used is literature analysis and case study, by collecting data from various relevant sources and conducting in-depth analysis of the concept of Islamic-based online loans and their implementation in universities. The results show that Islamic-based online loans, zakat funds, infaq and sadaqah, strict regulations, development of Islamic-based online loans, financial education, and cooperation with Islamic financial institutions can be more ethical and responsible financial solutions for students. The discussion of the results shows that universities can play an active role in providing more ethical and responsible online loan alternatives for their students by collaborating with Islamic financial institutions and developing comprehensive financial education programs. This study also shows that awareness of the importance of finance in accordance with religious and ethical values is crucial in creating a generation that is more caring and responsible in managing their finances and lives. Thus, this study can contribute to the development of more effective university policies and programs in supporting student welfare and increasing awareness of the importance of finance in accordance with religious and ethical values.

Disparity in wealth distribution is a fundamental problem in the modern economy that causes social injustice and economic inequality. Islam offers a solution through the concept of equitable wealth distribution through the instruments of zakat, infaq, sadaqah, and waqf. This study aims to analyze Abu Ubaid's thoughts on wealth distribution in Islam and explore its relevance as a solution to economic inequality in the contemporary era. This research uses a qualitative method with a literature study approach to Abu Ubaid's work, Kitab Al-Amwal, as well as related literature on Islamic economics and wealth distribution. The results show that Abu Ubaid emphasizes the importance of the state's role in managing public wealth through Baitul Mal to ensure fair and equitable distribution. In addition, he rejects the exploitative accumulation of wealth and asserts that fiscal policy must be flexible for the benefit of the people. Theoretically, this research enriches Islamic economic studies by integrating Abu Ubaid's principles as a guide to fair and sustainable policies. Practically, the results of this study can be a reference for policy makers in designing a social justice-based wealth distribution system that is relevant today. By understanding the concept of wealth distribution according to Abu Ubaid, this research is expected to contribute to the development of a more inclusive and equitable Islamic economy.

This studyiaims toiexamine theirecognition and measurement process related to the receiptiand distribution ofifunds carried out by BAZNAS Majalengka Regency, analyze the implementation of its financial reports, and assess their compliance with PSAK 109. Using a qualitativeidescriptive method, data wasicollected throughiinterviews. The research findings indicate that the financial reporting of BAZNAS Majalengka Regency adheres to PSAK 109, covering the receipt and distributioniofizakat, infaq, and sadaqah funds. Every economic transaction is systematically recorded, and the financial reports comply with applicableiregulations, including the treatment of non-halal funds in accordance with sharia iprinciples. In terms of recognition and presentation, BAZNAS Majalengka Regency applies the double-entry recording system, which is considered effective and efficient. Overall, the financial reports prepared align with PSAK 109 in terms of recognition, measurement, and presentation.

Sharia accounting has become a substitute concept for conventional accounting. The concept of sharia accounting not only prioritizes management and capital owners, but also prioritizes other parties, such as consumers, society and even their responsibilities to God. A description of building a good business and being able to contribute by building a zakat-oriented entity. Zakat oriented makes an entity good if it can provide maximum zakat contributions, so that zakat oriented not only maximizes its profits but also how much the entity pays its zakat. But the value of the zakat must be based on the assets or wealth owned by the entity obtained in a halal manner. The purpose of this study was to determine whether the Zakat Financial Report at LAZNAS Yatim Mandiri Palembang Branch was in accordance with PSAK No. 109. This study was conducted to test the financial reports prepared by LAZNAS Yatim Mandiri Palembang in accordance with PSAK No. 109 concerning Zakat Accounting. According to the findings obtained from this study, it was concluded that Yatim Mandiri Palembang as one of the National Zakat Amil Institutions (LAZNAS) had fully implemented the use of PSAK No. 109. In presenting financial statements. Because in PSAK No. 109, zakat accounting aims to regulate the recognition, measurement, presentation and disclosure of zakat, infaq/sadaqah transactions.

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.

This study aims to analyze the influence of religious awareness, social awareness, and payment convenience on the level of public participation in paying zakat, infaq, and sadaqah (ZIS) at BAZNAS in Ponorogo Regency. The research method employed is quantitative, with data collection through questionnaires. Data analysis was performed using multiple linear regression. The results indicate that religious awareness negatively affects the level of public participation in ZIS payment. Meanwhile, social awareness and payment convenience have a positive influence on this participation level. These findings suggest that increasing social awareness and providing easier payment systems can encourage public participation in paying ZIS, while the factor of religious awareness requires further study regarding its negative influence. This research contributes to BAZNAS in Ponorogo Regency in formulating strategies to increase public participation in ZIS payment.

This research aims to examine the role of ZISWAF (Zakat, Infaq, Sadaqah, and Waqf) in economic equality in the province of West Nusa Tenggara (NTB) using a qualitative approach. ZISWAF is seen as a financial instrument that has great potential for reducing economic disparities between community groups in NTB. A qualitative approach is used to understand the impact of ZISWAF's contribution to economic equality and the factors that influence its implementation. The research results show that ZISWAF has a significant role in economic equality in NTB. Through fund distribution, economic empowerment programs, and infrastructure development, ZISWAF can reduce economic disparities between community groups.

Monetary policy in Islamic economics is an important aspect in maintaining economic stability and promoting the welfare of the people. In the Islamic economic paradigm, monetary policy aims to create a balance between sustainable economic growth and fair distribution of wealth. Principles such as fairness, sustainability and fairness are the basis for formulating monetary policy. First, monetary policy must ensure that the creation of new money is carried out responsibly, avoiding inflation that is detrimental to society. In addition, the Islamic monetary system encourages the use of financial instruments based on sharia principles, such as mudharabah and musyarakah, which encourage healthy economic participation. Second, monetary policy must pay attention to aspects of wealth redistribution to reduce economic inequality. This can be achieved through collecting zakat, infaq and sadaqah as well as channeling funds to sectors in need, such as education, health and poverty alleviation. By implementing monetary policy in accordance with Islamic economic principles, it is hoped that an economy that is inclusive, sustainable and fair can be realized for all members of society.

This article discusses the role of zakat in alleviating poverty. Where zakat is something that is obligatory for the Muslim community. In the Qur'an it is explained that zakat is a responsibility for the Muslim community to help each other. So it can be interpreted that zakat is a moral element. social, educational and economic. In terms of morals, zakat wards off the greed and stinginess of some Muslims who have a sufficient economy. In education, the obligation to give zakat can be taken from the feeling of wanting to give, donate and also give up some of the assets we own as a sign of our love for others. In social matters, namely zakat, the poor can play a role in their lives, carrying out their obligations to Allah SWT, helping with zakat and sadaqah that have been given from people who are capable. As is the case with zakat, underprivileged people feel like they are part of society, or not even outcasts and are looked down upon. In economic terms, zakat can play a role in preventing the accumulation of wealth in the hands of just one person, and also requires rich people to redistribute the wealth they have to rich and poor family groups. So, zakat functions as a potential source of funds in terms of alleviating poverty. Zakat can also be working capital for poor people to open up employment opportunities, so that this group can earn income and also be able to meet their daily living needs. Taken from the feeling of wanting to give, donate, and also give up some of one's wealth as a sign of compassion for fellow humans. In social matters, namely zakat, the poor can play a role in their lives, carrying out obligations to Allah SWT, helping with zakat and sadaqah that have been given from people who are capable.