Blog

» AL-IMAM: Journal on Islamic Studies, Civilization and Learning Societies

The commodification of public figures’ faces within generative AI ecosystems raises a question Indonesian law has yet to answer: who holds entitlement to the economic value extracted from a person’s likeness when platforms replicate and monetize it without meaningful consent. That gap frames an inquiry into the legal status of a public figure’s face as an economic asset, whether AI platforms’ use of it amounts to unjust enrichment, and how accountability should attach to the platforms involved. Through normative legal research grounded in the Copyright Law, the Electronic Information and Transactions Law, the Personal Data Protection Law, and Article 1365 of the Civil Code, the analysis asks how far systematic and teleological interpretation can reach an exploitation unfolding algorithmically rather than through conventional appropriation. A public figure’s face, the study finds, has shifted from a marker of identity into an intangible asset sustaining platform valuation, while existing legal regimes remain fragmented rather than complementary: copyright refuses to treat a face as a protectable work, and data protection law leans toward privacy rather than economic interest. That misalignment lets the four elements of unjust enrichment, enrichment, loss, causation, and absence of legal basis, be satisfied, and opens the possibility of qualifying the conduct as unlawful under Article 1365. The study proposes a layered accountability model of profit restitution, compensation, dataset transparency, and explicit consent, its novelty lying in positioning unjust enrichment as a distributive-justice framework for generative AI’s exploitation of identity, a terrain Indonesian legal scholarship has scarcely addressed.

» AL-IMAM: Journal on Islamic Studies, Civilization and Learning Societies

Climate change and increased carbon emissions demand the development of investment instruments that are not only oriented towards economic profits, but also pay attention to environmental sustainability and social welfare. The fatwa of the Indonesian Ulema Council (MUI) on climate change control law provides a normative-religious foundation that places environmental protection, emission reduction, prevention of ecological damage, and human responsibility as a caliph as an important part of economic activities. This study aims to analyze the impact of the MUI Fatwa on carbon value investment from the perspective of sharia economic law and maq??id al-syar?’ah Jasser Auda. The research uses a juridical-normative method with a legislative, conceptual, and maq??id al-syar?’ah approach. The data was analyzed qualitatively through a study of the MUI fatwa, regulation of carbon economic values, and sharia economic and environmental law literature. The results of the study show that the MUI Fatwa has the potential to strengthen the ethical-religious legitimacy of carbon value investment through the principles of benefit, damage prevention (dar’u al-maf?sid), ecological responsibility, and sustainability. In the perspective of Jasser Auda’s maq??id system , carbon value investment can be directed towards achieving holistic, multidimensional, and sustainable benefits through the protection of lives, property, generations, and the environment. Thus, the MUI Fatwa has the potential to form a green investment orientation while strengthening the synergy between sharia principles, environmental protection, and sustainable economic development.

» AL-IMAM: Journal on Islamic Studies, Civilization and Learning Societies

Aim: This study aims to analyze the effects of profitability, Sharia Supervisory Board (SSB) size, and institutional ownership on Islamic Social Reporting (ISR) disclosure in Islamic Commercial Banks in Indonesia during the 2021–2024 period. Method: This study employs a quantitative approach using secondary data obtained from the annual reports and Good Corporate Governance (GCG) reports of Islamic Commercial Banks registered with the Financial Services Authority (OJK). The sample was selected using purposive sampling. Panel data regression analysis was conducted using EViews 12, with the Chow, Hausman, and Lagrange Multiplier tests employed to determine the most appropriate estimation model. Results: The results indicate that profitability and institutional ownership have a positive but insignificant effect on ISR disclosure. In contrast, the size of the Sharia Supervisory Board has a positive and significant effect on ISR disclosure (prob. 0.0027). Simultaneously, the three independent variables have a significant effect on ISR disclosure (F-statistic = 4.614848; prob. = 0.007152). The Adjusted R² value of 0.1977 indicates that 19.77% of the variation in ISR disclosure is explained by the three variables, while the remaining variation is attributable to other factors outside the model.Conclusion/Novelty/Implications: These findings highlight the strategic role of the Sharia Supervisory Board in enhancing transparency and social accountability in Islamic banking. The novelty of this study lies in its use of the 2021–2024 period, which represents the post-merger conditions of Bank Syariah Indonesia and the ongoing digital transformation of Islamic banking. The findings imply the need to strengthen Sharia governance and enhance the role of the Sharia Supervisory Board to improve the quality of ISR disclosure. Future research is recommended to incorporate additional variables, such as firm size, leverage, audit committee characteristics, and ESG implementation.

» AL-IMAM: Journal on Islamic Studies, Civilization and Learning Societies

This study analyses the construction of civil society in Surah Al-Baqarah by comparing al-W??id?’s Tafs?r al-Bas?? and Sayyid Qutb’s F? ?il?l al-Qur’?n. It also identifies their convergences and divergences, the factors shaping their interpretations, and the relevance of the resulting framework to contemporary Muslim society. The study employs qualitative library research, comparative Qur’anic interpretation (muq?ran), and thematic grouping. The primary data comprise the two exegetes’ interpretations of verses in Surah Al-Baqarah related to social formation; the analysis proceeds through thematic classification, description, comparison, synthesis, and contextualisation. The findings identify seven clusters of principles: faith as the foundation, the mandate of stewardship, the civilisational critique of the Children of Israel, monotheism-based leadership, communal identity, social and legal regulation, and socio-economic solidarity and justice. Al-W??id? foregrounds normative and linguistic precision, whereas Sayyid Qutb emphasises social formation and civilisational transformation. The study’s originality lies in synthesising these two interpretive orientations into a model of civil society that combines normative certainty with transformative capacity. This framework is relevant to strengthening Muslim identity, social cohesion, accountable governance, justice, and collective welfare in contemporary contexts.

» WAQF Business Review

Aim: This study examines the potential of Islamic environmental ethics to promote climate action and sustainable development in Northern Nigeria, with particular attention to the roles of mosques and Islamic institutions. Although Islamic teachings provide extensive principles concerning khilāfah (stewardship), amānah (trust), mīzān (balance), iṣlāḥ (reform), and the prohibition of fasād (environmental corruption), these principles remain insufficiently translated into systematic institutional environmental practices. The study therefore explores how Islamic institutions can transform environmental teachings into practical mechanisms for climate awareness, environmental conservation, and community-based sustainable development. Methodology: The study adopts a qualitative integrative literature review and conceptual synthesis. Relevant Qur’anic and Hadith texts, classical Islamic scholarship on environmental ethics and Maqāṣid al-Sharīʿah, contemporary literature on Islam and environmental sustainability, and studies on climate change and sustainable development in Nigeria are critically analysed. Thematic analysis is used to identify Islamic environmental principles, institutional opportunities, implementation challenges, and pathways for translating religious teachings into practical climate action. Results: The findings indicate that mosques and Islamic institutions possess significant but underutilised potential to function as centres of environmental education, ethical mobilisation, community awareness, sustainable resource management, tree planting, waste reduction, water conservation, and climate-resilient livelihoods. However, limited environmental training among religious leaders, weak institutional coordination, inadequate funding, low environmental awareness, and the limited integration of ecological themes into Islamic education constrain this potential. Conclusions/Novelty: The study proposes an Islamic Environmental Stewardship and Climate Action Framework (IESCAF) linking khilāfah, amānah, mīzān, iṣlāḥ, and Maqāṣid al-Sharīʿah with practical institutional climate interventions. The framework reconceptualises mosques and Islamic institutions as active agents of environmental stewardship and sustainable development rather than merely sites of worship and religious instruction, thereby offering a distinctive Islamic contribution to climate governance in Northern Nigeria.

Social media has become one of the settings in which Indonesian Muslims encounter and engage with discussions of hijrah. Yet frequent contact with religious material online need not be accompanied by corresponding changes in religious practice. This study investigates this issue among Muslim communities in Bengkulu City by focusing on hijrah interest as a possible link between social media use and hijrah behavior. The proposed relationship was examined from the Stimulus-Organism-Response (S-O-R) perspective. A survey was conducted with 259 participants recruited purposively from communities associated with nine grand mosques. The data were processed with PLS-SEM using SmartPLS 3. The measurement assessment produced acceptable reliability and convergent validity for the three constructs. The strongest relationship involving social media use was found for hijrah interest (? = 0.640, t = 16.689, p < 0.001). Hijrah interest, in turn, showed a positive relationship with hijrah behavior (? = 0.484, t = 7.125, p < 0.001). By contrast, the coefficient linking social media use directly to hijrah behavior was negative and statistically nonsignificant (? = -0.131, t = 1.841, p = 0.066). When hijrah interest was positioned between these variables, the indirect coefficient was positive and significant (? = 0.310, t = 6.355, p < 0.001). These results suggest that social media engagement in this sample is related more strongly to the emergence of hijrah interest than directly to reported hijrah behavior. The findings are limited to the observed sample and period of data collection; consequently, they should not be interpreted as demonstrating a causal process.

Aim: This study examines the role of philanthropic interventions in poverty alleviation among vulnerable children, with particular focus on the Nurul Huda Islamiyah Orphan Support Initiative in Abuja, Nigeria. It specifically assesses how the initiative contributes to improving the welfare and socioeconomic conditions of orphans and underprivileged children through educational support, healthcare provision, and assistance with basic needs. Methodology: The study adopts a qualitative approach drawing on both primary and secondary sources of data. Primary data were obtained from relevant stakeholders and beneficiaries of the Nurul Huda Islamiyah Orphan Support Initiative, while secondary data were drawn from relevant books, journal articles, reports, and other scholarly materials on philanthropy, poverty alleviation, orphan welfare, and faith-based social intervention. The data were descriptively and analytically examined to assess the initiative’s contributions and the challenges affecting its effectiveness and sustainability. Results: The findings indicate that the initiative has contributed to poverty alleviation among its beneficiaries by improving access to education, healthcare, and essential basic needs while supporting greater self-reliance and improved welfare. However, the effectiveness and sustainability of the intervention are constrained by limited financial resources, increasing demand for assistance, and concerns regarding the continuity of funding and programme implementation. Conclusion/Novelty: The study concludes that faith-based philanthropic initiatives constitute an important complementary mechanism for addressing poverty and improving the welfare of vulnerable children in Nigeria. Its novelty lies in providing a focused examination of the Nurul Huda Islamiyah Orphan Support Initiative as a localized faith-based model of poverty intervention, demonstrating how philanthropic support can move beyond immediate relief toward educational, health, and self-reliance outcomes. The study therefore highlights the need for stronger institutional partnerships, transparent accountability mechanisms, and sustainable financing strategies to enhance the long-term effectiveness and developmental impact of orphan-support initiatives.

Aim: This study assesses the contributions of Muslim women’s organizations to promoting spiritual growth and healthcare delivery in Gombe State, Nigeria. Specifically, it examines the roles, strategies, and outcomes of the Federation of Muslim Women’s Associations in Nigeria (FOMWAN), the Islamic Medical Association of Nigeria (IMAN) Sisters Wing, and the Naseehah Foundation in addressing the interconnected spiritual, health, and social needs of women and their communities. Methodology: The study adopts a qualitative research design incorporating historical, descriptive, and empirical approaches. Data were collected through oral interviews, participant observation, and documentary sources. The data were analyzed thematically to examine the organizations’ activities, strategies, contributions, and challenges in promoting Islamic spiritual development and improving access to healthcare services across Gombe State. Results: The findings reveal that the three organizations make significant and complementary contributions to spiritual development, healthcare delivery, and community welfare. FOMWAN contributes through Islamic education, health-awareness programmes, healthcare facilities, and community initiatives. The IMAN Sisters Wing provides medical services and promotes healthcare practices informed by Islamic medical ethics. The Naseehah Foundation focuses particularly on spiritual guidance, counselling, moral admonition, and interventions aimed at addressing behaviours perceived as socially and morally harmful. Collectively, these activities demonstrate the capacity of Muslim women’s organizations to combine religious education, health promotion, medical outreach, counselling, and community development. However, their effectiveness is constrained by inadequate funding, insufficient staffing, and limited facilities. Conclusion/Novelty: The study concludes that Muslim women’s organizations constitute important community-based actors in advancing both spiritual well-being and healthcare delivery in Gombe State. Their integrated approach demonstrates that religious and health interventions can operate complementarily in addressing community needs. The novelty of the study lies in providing a focused comparative assessment of three Muslim women-led organizations and highlighting their interconnected contributions to spiritual development and healthcare provision within the state. The study recommends institutional formalization, capacity building, sustainable income-generating strategies, and stronger collaboration with government agencies and relevant stakeholders to enhance the scale, sustainability, and effectiveness of their interventions.

Aim: This study aims to conceptualize the sustainability dimensions embedded in the Waqf Business Model (WBM) and develop the 5E Sustainability Framework as an integrated conceptualization of how waqf-based economic activities can achieve long-term sustainability. Building on the WBM perspective, the study examines sustainability not merely as an organizational outcome but as an underlying institutional and business-model architecture. Method: The study adopts a conceptual research approach based on literature-based conceptual synthesis and analytical abstraction. Relevant literature on waqf, Waqf Business Model, sustainable business models, social business, governance, and value creation is examined to identify recurring sustainability mechanisms within WBM. These mechanisms are categorized, abstracted, and integrated into a coherent conceptual framework. Results: The analysis identifies five interconnected sustainability dimensions: Endowed Capital Base, Economic Institutional Mechanism, Ethical Governance Structure, Economic Ecosystem Integration, and Enrichment and Value Creation. The framework conceptualizes a sustainability logic in which endowed capital provides the foundational resource base, economic mechanisms activate productive value, ethical governance safeguards institutional integrity, ecosystem integration connects waqf with broader economic and social resources, and enrichment and value creation generate continuous economic, social, and environmental benefits. Conclusion/Novelty/Implication: The study proposes the 5E Sustainability Framework as a conceptual extension of WBM. Its novelty lies in positioning endowed capital preservation, ethical governance, and ecosystem integration as integral dimensions of sustainability alongside economic and societal value creation. The framework provides a foundation for further comparative analysis, measurement development, and empirical validation of sustainable waqf and social business models.

Economic crisis in Spain in 2008 has degraded of the country in a considerable manner, particularly in terms of its market competitiveness at global level. In order to recover the image, in 2012 Spain formulated an initiative, namely Marca España or Spain Brand. This study seeks to analyze the extent to which Marca España has contributed to nation-branding of Spain during 2012 to 2018. The roles of stakeholders, as well as the collaboration among the parties are focus of the discussion. Aside from the analysis, this research provides a comprehensive understanding on the emergence of Marca España as a strategic response of Spain towards domestic economic crisis, as well as towards challenges in terms of image of the country at the global stage. The study also identifies strategic measures and coordination under Marca España. This includes discussion of the actions meant to boost Spain’s international reputation, underlining the significance of multi-stakeholder collaboration in producing cohesive and sustainable achievements. This study explores Spain’s nation-branding strategy through the Marca España initiative by using a qualitative method based on literature review. In this context, this study identifies the roles and contributions of stakeholders organized within the Fully Inclusive Stakeholder or FIST framework developed by Keith Dinnie. Furthermore, it examines the forms of cross-sector collaboration that serve as key elements in achieving the goal of building a positive international image for Spain.

Aim: This study aims to develop an integrated affordable housing ecosystem by institutionalizing waqf as a long-term social investment mechanism rather than treating it solely as a charitable or housing-finance instrument. It specifically seeks to identify the institutional conditions required to connect productive waqf with governance, Islamic social finance, digital transformation, sustainable urban development, and multi-stakeholder collaboration. Method: The study adopts a qualitative conceptual research design supported by a systematic literature review and thematic content analysis. Relevant literature on waqf, Islamic social finance, affordable housing, institutional governance, digital technologies, sustainable urban development, and collaborative governance was critically synthesized to identify recurring challenges, relationships, and opportunities for institutional integration. The synthesis was further informed by Maqāṣid al-Sharīʿah, Institutional Theory, Sustainable Urban Development Theory, and Collaborative Governance and Innovation Ecosystem perspectives. Results: The findings identify seven interconnected dimensions shaping the development of waqf-based affordable housing: productive waqf potential, institutional fragmentation, complementary financing, digital governance, sustainable urban development, multi-stakeholder collaboration, and institutional integration. Based on these findings, the study develops the Institutional Waqf Housing Ecosystem (IWHE), comprising six domains: productive waqf foundation, institutional governance, Islamic social-finance integration, digital governance infrastructure, sustainable housing and urban development, and collaborative and community-based governance. The framework positions waqf as a foundational institutional resource within a broader housing ecosystem. Conclusion: The study concludes that the effectiveness of waqf for affordable housing depends not only on the availability of endowed assets but on the institutional architecture through which those assets are governed, financed, digitized, developed, and connected with community needs. The IWHE provides a theoretically grounded framework for integrating these functions and offers a basis for policy development, pilot implementation, and future empirical validation.

This study examines how Canva is integrated into elementary Natural and Social Sciences (IPAS) learning, how the integration shapes interactivity and visual understanding, and what barriers emerge in classroom implementation. A descriptive qualitative design was employed in Grade 5 at SDIT Ulul Albaab. Primary data were generated through semi-structured interviews with one IPAS teacher and two Grade 5C pupils who had direct experience with Canva-supported learning and an Interactive Flat Panel (IFP). Clean-verbatim transcripts were analysed through coding, category development, cross-source comparison, and thematic interpretation. The findings show that Canva was not used as a stand-alone medium; it was combined with teacher explanation, prompting questions, quizzes, discussion, problem-based learning, hands-on activities, a water-cycle diorama project, and assessment. Interactivity emerged mainly from the teacher’s orchestration of activities and feedback rather than from application features alone. Visual representations supported conceptual understanding, but the benefit was not uniform: some pupils still required repetition, slower pacing, and additional explanation. Implementation was supported by IFP availability, internet access, teacher experience, digital resources, and pupils’ technological familiarity, while barriers included preparation time, attention differences, presentation pace, display readability, slide control, classroom conditions, and network dependence. The study contributes an implementation-oriented perspective by positioning interactivity as a pedagogical practice and Canva as a selectively integrated component of multimodal learning rather than an automatically effective technology.

Green entrepreneurship in emerging Muslim economies faces persistent financing constraints arising from high perceived investment risks, limited availability of patient capital, underdeveloped green-finance markets, and restricted access to early-stage venture financing. Although decentralized finance (DeFi) has introduced blockchain-enabled mechanisms for broadening financial participation and improving the efficiency of capital mobilization, its potential integration with Shar??ah-compliant Islamic social finance remains insufficiently explored. This study addresses this gap by proposing a DeFi–Waqf Green Venture Financing Ecosystem that positions digital waqf as a catalytic source of patient capital within a decentralized architecture for financing environmentally sustainable ventures. The study adopts a qualitative conceptual research design based on a systematic review and thematic synthesis of interdisciplinary literature on DeFi, blockchain technology, digital waqf, Islamic finance, sustainable finance, green entrepreneurship, and venture capital. The analytical framework draws upon Maq??id al-Shar??ah, Islamic social finance principles, and sustainable-finance perspectives to examine the institutional and technological conditions required for an ethically grounded decentralized financing ecosystem. The proposed framework integrates tokenized waqf assets, smart contracts, decentralized autonomous organizations (DAOs), blockchain-based transparency mechanisms, and complementary Islamic financing instruments to facilitate the mobilization, governance, and allocation of capital to green ventures. Waqf is conceptualized not merely as a charitable endowment but as a potentially catalytic and perpetual source of mission-aligned capital capable of reducing financing barriers for early-stage sustainable enterprises. Tokenization may broaden participation in waqf-supported investment ecosystems, while smart contracts can support transparent contractual arrangements, automated administration, and accountable distribution mechanisms, subject to appropriate legal, regulatory, technological, and Shar??ah governance. The study extends existing Islamic FinTech scholarship by moving beyond applications focused primarily on payments, crowdfunding, and administrative digitalization toward the institutional integration of decentralized finance, Islamic social finance, and green venture capital. The resulting framework demonstrates how waqf can serve as an institutional bridge between philanthropic capital, private investment, technological innovation, and climate-oriented entrepreneurship in emerging Muslim economies. The study contributes theoretically by connecting Islamic social finance with decentralized financial architecture and sustainable venture financing, and practically by identifying governance and policy considerations for regulators, waqf institutions, Islamic financial institutions, technology providers, investors, and green entrepreneurs. It concludes that a carefully governed DeFi–Waqf ecosystem could provide a promising complementary mechanism for mobilizing patient, ethical, and sustainability-oriented capital while advancing the broader objectives of inclusive economic development, environmental stewardship, and the Maq??id al-Shar??ah.

Scientific research is central to knowledge advancement, innovation, human wellbeing, and civilizational development, yet many research systems face persistent challenges of inadequate and unsustainable funding, institutional capacity, and research autonomy. Historically, waqf supported educational institutions, libraries, healthcare, and scholarly activities, but its potential as a contemporary mechanism for sustainable scientific research remains insufficiently explored. This study examines the potential integration of Maq??id al-Wa?y and waqf-based funding as an institutional framework for sustainable scientific research and knowledge production. A qualitative conceptual and analytical approach was employed through a critical review of classical and contemporary Islamic scholarship on Maq??id al-Wa?y, waqf, Islamic philanthropy, and contemporary research and innovation systems. The findings indicate that waqf can serve as a sustainable and complementary source of research funding when supported by effective governance, professional management, transparent allocation mechanisms, and clearly defined developmental objectives. The study consequently proposes a Maq??id al-Wa?y–Waqf Research Funding Framework for supporting interdisciplinary research in areas such as artificial intelligence, health sciences, environmental sustainability, biotechnology, digital technologies, and education. The framework emphasizes collaboration among researchers, universities, research institutions, policymakers, philanthropists, religious organizations, industry, and communities. The study contributes conceptually by repositioning waqf from predominantly charitable expenditure toward long-term social investment in knowledge production and innovation, while providing a revelation-centred ethical orientation for research directed toward human wellbeing and sustainable development. As a conceptual study, the framework requires empirical validation through future institutional, comparative, and field-based research.

This study aims to analyze the legal reasoning employed by judges in granting permission for polygamy in the Decision of the Bukittinggi Religious Court Number 575/Pdt.G/2024/PA.Bkt. The research focuses on the judges’ interpretation of the legal provisions governing polygamy, their considerations in assessing the first wife’s consent, the applicant’s financial capability, and personal character, as well as the forms of rechtsvinding (judicial law-finding) and legal reasoning applied in the decision-making process. This research adopts a qualitative approach using a case study design. Primary data were obtained through in-depth interviews with the judge who examined and decided the case, while secondary data were collected from the court decision, statutory regulations, the Compilation of Islamic Law (Kompilasi Hukum Islam), and relevant scholarly literature. Data were collected through interviews, document analysis, and library research, and analyzed using the interactive model of Miles, Huberman, and Saldaña, which consists of data condensation, data display, and conclusion drawing. The findings reveal that the judges’ legal reasoning was not limited to the literal application of statutory provisions but involved systematic, teleological, and sociological interpretation by considering the facts established during the trial, the principles of justice, public benefit (maslahah), and the protection of wives and children. The first wife’s consent was not regarded as the sole basis for granting permission for polygamy but was evaluated alongside the applicant’s financial capacity, responsibility, and personal integrity. Financial capability was assessed contextually without applying a fixed income threshold, while the applicant’s character was evaluated through evidence concerning moral conduct, responsibility, and social behavior. The study concludes that the judges’ reasoning reflects the implementation of rechtsvinding by integrating legal certainty, justice, and expediency to produce decisions that prioritize family protection and substantive justice.

The childfree phenomenon has become a growing social issue in modern society, including in Indonesia. The decision of married couples not to have children has generated various public responses because it is often considered contrary to cultural values, religious teachings, and the traditional purpose of marriage. On the other hand, modernization and changing social perspectives have led some groups to view childfree as an individual right in determining family life. This study aims to analyze public perceptions of the childfree phenomenon within modern marriage institutions, identify the factors influencing societal acceptance and rejection, and examine the shifts in social values related to family institutions. This research employed a qualitative method with a descriptive-analytical approach. The study was conducted as field research using interviews, observations, and documentation as data collection techniques. The informants consisted of community members, married couples, religious leaders, and community leaders. The data were analyzed through data reduction, data presentation, and conclusion drawing. The findings reveal that public perceptions of childfree are divided into two groups: those who accept and those who reject the phenomenon. The accepting group views childfree as a personal right of couples in determining their household life, while the rejecting group considers it inconsistent with cultural and religious norms. Furthermore, cultural, religious, economic, educational, and social media factors significantly influence public perceptions of childfree. This study contributes to understanding the transformation of marriage values in modern society, where marriage is increasingly oriented toward emotional fulfillment and quality of life rather than solely reproduction.

This study aims to analyze the process of instilling spiritual intelligence values through the implementation of Duha prayer and Juz Amma activities among fourth-grade students at Sekolah Dasar Islam Nurul Chotib. This research employed a qualitative descriptive approach. Data were collected through observation, semi-structured interviews, and documentation involving the principal, an Islamic Religious Education teacher, and fourth-grade students selected using purposive sampling. The data were analyzed using the interactive model of Miles and Huberman, including data reduction, data display, and conclusion drawing, while data validity was ensured through source and technique triangulation. The findings indicate that spiritual intelligence values are developed through three main processes: habituation, teacher guidance, and exemplary behavior. The Duha prayer activity fosters discipline, responsibility, independence, obedience, and awareness of worship, whereas the Juz Amma activity develops students’ love for the Qur’an, patience, perseverance, commitment, and self-control. The implementation of these religious activities contributes to strengthening students’ spiritual awareness and religious character through continuous practice in the school environment. This study implies that structured religious habituation can serve as an effective strategy for strengthening spiritual character in Islamic elementary schools. The originality of this study lies in its specific focus on integrating Duha prayer and Juz Amma activities as complementary media for cultivating spiritual intelligence among fourth-grade students.

Keywords: spiritual intelligence, Duha prayer, Juz Amma, religious habituation, character education, Islamic elementary school

Women economic empowerment has been at the heart of global discussions about development owing to the critical roles it plays in poverty alleviation, household welfare, inclusive economic development and growth. Nevertheless, an important proportion of women, especially in developing countries, still face poor access to financial services, productive assets and financial opportunities. Their entrepreneurship potentials continue to be untapped due to their poor access to capital. Limited financial resources and collateral requirements prevent poor women from accessing Conventional financing options. As part of the Islamic financial framework, zakah, waqf, sadaqa, and Islamic micro-financing are useful tools for social justice and promoting equal distribution of wealth. Hence this paper aims to present the Integrated Women Islamic Social Finance Empowerment Framework (IWISE) which is an effort to combine the elements of Islamic social finance with women empowerment entrepreneurship and capacity development into a single cohesive model. This study employs a qualitative research approach. The primary data collection consists of document analysis of Islamic classical legal texts, and reviews of current relevant literatures on Islamic social finance, women entrepreneurship, financial inclusion, micro financing and poverty alleviation. The study employs conceptual and analytical method to synthesis existing body of knowledge and put forward an integrate Islamic social finance for women’s economic development. Study shows that better integration of Zakah and Waqf Institutions, Islamic micro-financing institutions, governments and civil society could improve women access to finance, support the provision of business development, vocational skills, digital literacy, and other opportunities in the market place. Productive endowments (waqf) and zakat, could sustain entrepreneurial activities for women. This approach is expected to create synergistic and collaborative partnerships to advance women entrepreneurship, financially include women in the economy and sustainably enhance their livelihoods. This study adds to the existing body of literature on Islamic social finance through proposing a novel model of Integrated Women’s Islamic Social Finance Empowerment (IWISE) Frame work that strategically combine zakat, waqf and Islamic micro finance with capacity development and partnerships initiatives in the sphere of women entrepreneurship and economic development. This framework will provide a policy road map for policy makers, Islamic institutions and entrepreneurs for effective utilization of Islamic philanthropic and financial resources to ensure that Islamic social Finance become instruments of inclusive and sustainable human development through empowerments of women.

Grave pilgrimage remains an integral part of community life in various regions of Indonesia. However, this practice often gives rise to differing perspectives, as it is understood as a form of cultural heritage, a religious practice, or even a tradition considered to be inconsistent with religious teachings. This study aims to describe the implementation of the Pergi Tepat tradition, analyze the relationship between humans, ancestors, and God, and examine it through the perspective of Stephen B. Bevans’ contextual theology among the Panai community in Silaut District, Pesisir Selatan Regency. This research employed a qualitative descriptive field research approach. Data were collected through observation, in-depth interviews, and documentation, and were analyzed using data reduction, data display, and conclusion drawing. The findings reveal that Pergi Tepat is a hereditary grave pilgrimage tradition carried out through a series of customary rituals that embody respect for ancestors, social solidarity, and religious values. The study also found that the tradition constructs a triadic relationship among humans, ancestors, and God, in which ancestors are understood as symbolic mediators who remind the community of their history and identity, while God remains the ultimate focus of all prayers, hopes, and expressions of faith. Stephen B. Bevans’ contextual theology demonstrates that culture serves as the context in which faith is understood, experienced, and expressed through the lived experiences of the community. Therefore, the Pergi Tepat tradition represents an expression of contextual theology that integrates local culture, respect for ancestors, and devotion to God in the religious life of the Panai community.