Category: Berita

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.

Strengthening critical and ethical reasoning has become a strategic necessity in Madrasah Aliyah education amid increasing social complexity and information disruption. Learning practices at MAN 2 Agam, MAS MTI Ghobah, and MAS Mu’allimin Sawah Dangka remain predominantly characterized by normative and factual approaches, thereby limiting opportunities for reflective dialogue. This article examines the effectiveness of a reflective, dialogical, and participatory Islamic philosophy approach in enhancing students’ reasoning abilities. The study employs Participatory Action Research (PAR), encompassing the stages of problem identification, strategy design, implementation of dialogical problem-posing classrooms, and continuous reflection. The intervention was carried out through Islamic philosophy workshops, Socratic dialogue, and the integration of exploratory and evaluative questioning. Students’ participation in classroom discussions demonstrated more active and purposeful engagement, accompanied by an improved ability to construct rational arguments in a more systematic manner. The dialogical process was characterized not only by the exchange of ideas but also by the emergence of ethical considerations in every response expressed by the participants. Meanwhile, teachers’ instructional practices underwent a noticeable transformation, particularly in their questioning techniques, which shifted from one-way transmission toward analytical and reflective exploration. These findings indicate that the Islamic philosophy approach is capable of fostering a meaningful and functional integration of rationality and morality within madrasah learning.

This study aims to analyze the strategies employed by Islamic Religious Education (PAI) teachers in implementing students’ noble character (akhlak mulia), describe the implementation of affective learning in fostering students’ moral development, and identify the supporting and inhibiting factors encountered in the process at MTs Al Qodiri IV Jember. This research employed a qualitative descriptive approach. Data were collected through observation, semi-structured interviews, and documentation involving the principal, Islamic Religious Education teachers, homeroom teachers, and students. The collected data were analyzed using the interactive model of Miles, Huberman, and Saldaña, consisting of data condensation, data display, and conclusion drawing, while data validity was ensured through source and technique triangulation. The findings reveal that PAI teachers implement noble character education through exemplary behavior (uswah hasanah), religious habituation, advice (mau’idzah hasanah), and persuasive supervision. The implementation of affective learning reflects Thomas Lickona’s three dimensions of character education, namely moral knowing, moral feeling, and moral action, which are integrated into classroom instruction and religious school culture. Supporting factors include the pesantren-based environment, teachers’ commitment, and religious habituation programs, whereas inhibiting factors consist of digital media influence, peer pressure, and students’ diverse family backgrounds. This study contributes to the development of character education by presenting an adaptive strategy for integrating affective learning with Islamic values in a pesantren-based formal school, thereby enriching the discourse on Islamic character education in the digital era.

Digital technologies are increasingly used to support student-centered instruction under Indonesia’s Merdeka Curriculum, yet quantitative evidence from Islamic Religious Education (IRE) remains limited. This study examined the association between visual-based information technology and IRE learning. A cross-sectional explanatory survey involved 40 participants (33 students and 7 IRE teachers) purposively selected from one public junior secondary school. Two eight-item questionnaires used a four-point Likert scale, and internal consistency was acceptable for visual-based information technology (Cronbach’s ? = 0.799) and IRE learning (? = 0.778). Data were analyzed using descriptive statistics, assumption tests, a two-tailed Pearson correlation with 5,000-sample bias-corrected and accelerated bootstrapping, and simple linear regression. Mean scores were 23.80 (SD = 5.85) for visual-based information technology and 24.15 (SD = 5.66) for IRE learning. Regression residuals were normally distributed (W = 0.959, p = 0.150), and no significant deviation from linearity was detected, F(16, 22) = 1.545, p = 0.170. A strong positive correlation was found, r = 0.861, p < 0.001, BCa 95% CI [0.764, 0.929]. Visual-based information technology significantly predicted IRE learning, B = 0.833, SE = 0.080, ? = 0.861, t = 10.454, p < 0.001, explaining 74.2% of the variance (R² = 0.742). The findings indicate a substantial association, but causal interpretation is limited by the single-school, cross-sectional, self-report design.

Rationality is a central theme uniting Islamic and Western philosophical traditions, although the two proceed from different metaphysical frameworks. This paper aims to comparatively examine the epistemology of Al-Farabi (d. 950 CE), known as the “Second Teacher” after Aristotle, and Immanuel Kant (1724–1804), the founder of critical philosophy, regarding the source and limits of human rationality. A qualitative-descriptive library research method with a philosophical comparative approach was used, drawing on primary translated texts and recent scholarship (Abbaszadeh, 2017; Masykur, 2025; P. Müürsepp et al., 2024). The findings show that Al-Farabi views rationality as a graded faculty of the soul that reaches perfection through emanation from the Active Intellect, situating reason within a hierarchical, metaphysically optimistic cosmos in which philosophy and religion converge on the same truth (Suleimenov, 2019; Zeraoui & Gonzalez Uresti, 2021). Kant, conversely, views rationality as the subject’s own structuring activity, organizing experience through a priori forms and categories while critically confining theoretical reason to the realm of phenomena, leaving the noumenal realm beyond its reach (Anderson, 2022; Katrechko, 2023). Both place reason as the primary source of certainty not derived solely from sense experience, yet differ fundamentally in their metaphysical orientation: Al-Farabi’s emanative-cosmic model versus Kant’s critical-transcendental model. This comparison is expected to enrich contemporary Islamic epistemological discourse in dialogue with modern Western philosophy.

Guided Inquiry Learning has been widely recognized as a learner-centered instructional approach that promotes active knowledge construction, critical thinking, and meaningful learning. However, empirical evidence regarding its relationship with students’ academic achievement in Islamic Religious Education (IRE) remains limited, particularly within Indonesian Islamic junior high schools. This study aimed to examine the relationship between Guided Inquiry Learning and students’ examination-based achievement in Islamic Religious Education. A quantitative correlational design was employed involving 43 seventh-grade students at SMP Muhammadiyah 2 Boyolali Program Khusus, Indonesia, selected using total sampling. Data on Guided Inquiry Learning were collected through a 25-item validated and reliable questionnaire, while students’ academic achievement was measured using official Islamic Religious Education examination scores. The data were analyzed using descriptive statistics, assumption testing, Pearson correlation, and simple linear regression. The findings revealed that Guided Inquiry Learning was not significantly associated with students’ examination-based achievement (? = 0.088; t = 0.568; p = 0.573), explaining only 0.8% of the variance in academic achievement (R² = 0.008). These findings suggest that examination scores may not fully capture the broader educational outcomes fostered by Guided Inquiry Learning, such as critical thinking, conceptual understanding, inquiry skills, and reflective learning. The study contributes to the growing literature by extending Guided Inquiry research to the context of Islamic Religious Education through a correlational approach using examination-based academic achievement as the primary outcome measure. Future studies are encouraged to incorporate broader indicators of learning outcomes and more comprehensive analytical models to better understand the educational contributions of Guided Inquiry Learning.

Waqf has been among the most stable institutions in Islamic civilization, used in funding diverse services such as education, health care, social assistance, and public services and administration throughout Muslim societies. Despite this rich legacy, scholarship to date has primarily analyzed Waqf from legal, historical, and financial perspectives, with relatively little emphasis on the role of waqf as a form of governance and a tool for achieving sustainable public policy. This article conceptualizes Waqf as a tool for Islamic governance that can be leveraged to advance social justice, support conflict prevention processes, and achieve sustainable human development. Using a qualitative conceptual research design through an integrative review of literature, the study integrates Classical Islamic Political thought, maqasid al-Shariah, Institutional Governance theory, social capital theory, and Sustainable Development discourse into a multidimensional framework of analysis. This yields the Waqf Governance for Sustainable Development (WGSD) Framework. The study demonstrates how ethically governed waqf institutions can operationalize Islamic governance principles into demonstrable outcomes on human development through investments in such areas as education, health care, entrepreneurship, environment conservation, legal services, social security and community mediation. By reframing waqf from a philanthropic endeavor to a governance institution that complements existing states institutions, while addressing issues of social justice, equity, participation and public benefit, the article provides a new dimension to the waqf literature. The study concludes that reforming waqf governance, professionally managing it, leveraging new technologies and integrating waqf policy into broader public policy creates a potent mechanism for inclusive and sustainable development and lasting peace in Muslim societies.

In view of the chronic growth of conflicts, community insecurities, political instabilities, forced displacement, and socioeconomic inequalities in most Muslim societies, there has been a growing interest among academia and policymakers on the capabilities of indigenous governance institutions for sustainable peace and inclusive development. Despite the preponderance of state-centered approaches, liberal peace approaches, and humanitarian interventions in current peacebuilding agendas, much less attention has been paid to the constructive role of Islamic endowment (waqf) institutions as sustainable community security mechanisms and conflict resolution tools. Historically, waqf institution served not only as an institution for public charities but as one of the most robust institutions of Islamic political governance, which financially supports the implementation of policies aimed at developing education, health facilities, administration of justice, construction of public amenities, poverty alleviation, and social welfare thus contributing to social harmony and political stability. However, the waqf governance and conflict transformation functions remain understudied by the contemporary scholarship. This paper presents a conceptual framework that recontextualizes the role of waqf in the broader stream of Islamic political philosophy as an adaptive device in constructing lasting peace architecture. It employs a qualitative conceptual research design drawing from Islamic concepts of Siyasah Shar’iyyah, Maqasid al-Shariah, institution governance theory, and conflict transformation theory to explore this question based on a thorough review and synthesis of classical Islamic jurisprudence, modern scholarly works, and international policy documents. It finds out that Waqf has a great potential institutional capacity to address root causes of conflicts in a peaceful manner through equity-based wealth redistribution, social development, social protection, economic empowerment, mediation, and inclusive governance. The study presents a new model namely: Waqf Peace Architecture Framework (WPAF) that integratively links Islamic political philosophy and modern peace building strategy. It argues that reconstituting waqf as a governance institution rather than just as a charitable institution can foster community resilience, address social inequity, promote social trust and build up social capacity that transforms conflicts sustainably. The research ends with proposing recommendations for comprehensive policy reforms, institutional restructuring, and capacity development initiatives including institutional innovations and Waqf 2.0 in order to bring waqf institution into the current global peace architecture.

In view of the chronic growth of conflicts, community insecurities, political instabilities, forced displacement, and socioeconomic inequalities in most Muslim societies, there has been a growing interest among academia and policymakers on the capabilities of indigenous governance institutions for sustainable peace and inclusive development. Despite the preponderance of state-centered approaches, liberal peace approaches, and humanitarian interventions in current peacebuilding agendas, much less attention has been paid to the constructive role of Islamic endowment (waqf) institutions as sustainable community security mechanisms and conflict resolution tools. Historically, waqf institution served not only as an institution for public charities but as one of the most robust institutions of Islamic political governance, which financially supports the implementation of policies aimed at developing education, health facilities, administration of justice, construction of public amenities, poverty alleviation, and social welfare thus contributing to social harmony and political stability. However, the waqf governance and conflict transformation functions remain understudied by the contemporary scholarship. This paper presents a conceptual framework that recontextualizes the role of waqf in the broader stream of Islamic political philosophy as an adaptive device in constructing lasting peace architecture. It employs a qualitative conceptual research design drawing from Islamic concepts of Siyasah Shar’iyyah, Maqasid al-Shariah, institution governance theory, and conflict transformation theory to explore this question based on a thorough review and synthesis of classical Islamic jurisprudence, modern scholarly works, and international policy documents. It finds out that Waqf has a great potential institutional capacity to address root causes of conflicts in a peaceful manner through equity-based wealth redistribution, social development, social protection, economic empowerment, mediation, and inclusive governance. The study presents a new model namely: Waqf Peace Architecture Framework (WPAF) that integratively links Islamic political philosophy and modern peace building strategy. It argues that reconstituting waqf as a governance institution rather than just as a charitable institution can foster community resilience, address social inequity, promote social trust and build up social capacity that transforms conflicts sustainably. The research ends with proposing recommendations for comprehensive policy reforms, institutional restructuring, and capacity development initiatives including institutional innovations and Waqf 2.0 in order to bring waqf institution into the current global peace architecture.

In the context of present-day challenges in the Muslim world such as erosion of social cohesion, growing moral decay, loss of public confidence, family disruption, disengagement among youth, and widening socio-economic disparities, while much attention has been focused on waqf as an institution to fight poverty, expand education, promote healthcare, and economic empowerment, relatively little work has been done on its function as a civilizational vehicle to reinstate morality and rekindle social bonds. This article, therefore, puts forward an argument for viewing the waqf not as just a pious endowment but as a resilient institutional form that can serve to restore the ethical values and rebuild social solidarity in Muslim communities. Through an extensive library research of classical literature on Islamic history of waqf, and its contemporary research on Maqasid al-Shariah, social capital, community building, etc, this study establishes that waqf has throughout Islamic history been utilized to enhance education, strengthen families, build trust among the general public, reinforce a sense of citizenship, preserve the environment, strengthen collective identity, etc, beyond mere economic well-being. The article then outlines a Value-Centred Waqf Framework to position waqf as a multi-dimensional tool for reinculcating values, rekindling social ties, enhancing public service, and contributing to sustainable development of Muslim communities. Ultimately, this article concludes that a regeneration of waqf by its higher objectives in the Shariah provides a viable practical approach for strengthening Muslim communities from the bottom-up so they can better navigate the social challenges they face in the current global era.

In recent years, there has been increased interest in the fields of Islamic Social Finance (ISF) and Sustainable Development. However, these fields have been considered separately, lacking an integrated approach that emphasizes the role of Da’wah as a tool for transformative change for the ethical and social betterment of society. Such fragmentation ignores the broader perspective of Maqasid al-Shariah which aspires not only for material progress, but also for the moral, social and complete human flourishing (falah). This article aims to utilize the Maqasid al-Shariah framework as the normative and strategic tool which integrates Islamic Social Finance, Da’wah, and Sustainable Development as a unified model for development. Adopting a qualitative doctrinal methodology utilizing thematic analysis of the Qur’an, Sunnah, classic juristic and contemporary literatures, this study analyzes how zakah, waqf, sadaqah, qard al-hasan, Da’wah institutions and sustainable development practices play complementary roles in achieving Maqasid al-Shariah. This study argued that Islamic Social Finance should not be understood merely as poverty alleviation but rather as a catalyst for change which works alongside Da’wah as interconnected mechanisms for enhancing human dignity, social justice, ethical reform and social well-being for human beings and the protection of the environment for future generation. The Maqasid-based conceptual framework of Islamic development is presented for policy makers to govern and manage institution towards preserving and protecting: the religion, the life, the intellect, the lineage, the wealth, the dignity, the justice, and the environment. The paper conclude that an integration of ethical transformation and Islamic social Finance under the canopy of the Maqasid al-Shariah, would represent a more holistic approach to sustainable development than models solely focused on economic progress, and thus contributing to the ongoing debate on the Islamic development theory and practice.

The growing importance of digital technologies is revolutionising not only financial systems but also philanthropy and socio-economic development, all over the world. In response to this, technologies like AI, blockchain, FinTech, big data and smart contracts are altering financial resource mobilisation, management and distribution processes. Islamic finance and digital innovations has to embraced several digital technologies. This paper explores how digitisation can re-energise the institution of waqf and enhance its role to be one of the main pillars of the future Islamic financial system. The paper also conceptualises the Smart Digital Waqf Ecosystem (SDWE) to bridge Islamic philanthropy and contemporary technologies in order to improve the governance, transparency, efficiency, accountability and ultimately impact of waqf on social and economic well-being in the digitalised world. This qualitative research paper is documentary in nature and will draw on a range of primary Islamic classical jurisprudential sources as well as contemporary literatures regarding waqf, Islamic finance, digitisation and digital transformation, FinTech and blockchain and the sustainability concerns and development aims. Analytical and conceptual methodology approach is followed in order to synthesise current knowledge and formulate a framework in respect of digital waqf governance. The research suggests that digitisation offers unparalleled potential for broadening the engagement of waqf beyond the provision of essential services, such as funding education, healthcare, scientific research, and adequate housing. It is argued that blockchain could fortify transparency, trust and efficiency, given the immutability and transparency for transactions, thereby facilitating more efficient cross-border and intra-organisation donations. AI and big data could also potentially be adopted to better tailor waqf endowments to impact investment opportunities, enhance the effectiveness of investment allocation, assess risk and evaluate socio-economic impacts more effectively. The article therefore proposes the concept of the Smart Digital Waqf Ecosystem (SDWE), which conceptually links waqf institutions with Islamic financial institutions, FinTech providers, policy makers, regulators, researchers, entrepreneurs, academics and beneficiaries, to optimise performance, ensure governance and transparency and promote sustainable and inclusive social and economic outcomes.

This research is motivated by the realisation that Indonesia is currently navigating a crucial phase on the path to ‘Golden Indonesia 2045’, a pivotal moment that demands not only material progress but also the strengthening of the nation’s ideology, morality and spirituality. Pancasila, as the philosophical foundation of the state, faces serious challenges in practice, where its values are often reduced to mere formal symbols lacking any real transformative power. In this context, the two-dimensional integration of Pancasila with the transcendental values of the Qur’an is viewed as urgent, serving as a philosophical roadmap to guide national development that is just, civilised, and dignified. Qur’anic values such as tawhid, justice, brotherhood, consultation, and trustworthiness provide an ethical-spiritual foundation that is in harmony with the principles of Pancasila, whilst also serving as a pillar in responding to the challenges of globalisation, technological disruption, and moral crisis. The research method employed is qualitative, utilising a library research approach, through the examination of primary and secondary literature comprising the Qur’an and relevant academic studies. Research findings indicate that the integration of the two-dimensional principles of Pancasila and the transcendental values of the Qur’an can strengthen national practice, making Pancasila not merely a political consensus, but also a robust ethical and spiritual guide. This philosophical roadmap guides national development towards Golden Indonesia 2045 so that it is not solely oriented towards economic growth, but also towards the formation of outstanding, just, principled, religious, and globally competitive Indonesian citizens.

This research is motivated by the realisation that Indonesia is currently navigating a crucial phase on the path to ‘Golden Indonesia 2045’, a pivotal moment that demands not only material progress but also the strengthening of the nation’s ideology, morality and spirituality. Pancasila, as the philosophical foundation of the state, faces serious challenges in practice, where its values are often reduced to mere formal symbols lacking any real transformative power. In this context, the two-dimensional integration of Pancasila with the transcendental values of the Qur’an is viewed as urgent, serving as a philosophical roadmap to guide national development that is just, civilised, and dignified. Qur’anic values such as tawhid, justice, brotherhood, consultation, and trustworthiness provide an ethical-spiritual foundation that is in harmony with the principles of Pancasila, whilst also serving as a pillar in responding to the challenges of globalisation, technological disruption, and moral crisis. The research method employed is qualitative, utilising a library research approach, through the examination of primary and secondary literature comprising the Qur’an and relevant academic studies. Research findings indicate that the integration of the two-dimensional principles of Pancasila and the transcendental values of the Qur’an can strengthen national practice, making Pancasila not merely a political consensus, but also a robust ethical and spiritual guide. This philosophical roadmap guides national development towards Golden Indonesia 2045 so that it is not solely oriented towards economic growth, but also towards the formation of outstanding, just, principled, religious, and globally competitive Indonesian citizens.

The Ma Anta Do’a tradition is a local form of celebration of the Prophet’s Birthday (Mawlid al-Nabi) practiced by the Muslim community in Ganggo Hilia Village, Bonjol District, Pasaman Regency. This tradition involves each family’s obligation to bring a jamba (food dish) to the mosque and the restriction of women’s entry after the procession. This study aims to analyze the implementation of this tradition from the perspective of the sociology of Islamic law. The study used a qualitative approach with field research, while data were collected through observation, interviews, and documentation. The results indicate that this tradition serves as a means of strengthening social solidarity, preserving local culture, and expressing love for the Prophet Muhammad (peace be upon him). However, several practices within this tradition raise normative issues, particularly regarding the obligation to bring a jamba and the restriction of women from entering the mosque. From the perspective of Receptie Exit, customary practices must remain in line with Islamic law. Within the concept of ‘urf, the obligation to bring a jamba can be categorized as ‘urf sahih as long as it does not burden the community, while restricting women from entering the mosque has the potential to be ‘urf fasid’ because it contradicts the principle of justice in Islam. This research emphasizes the importance of reconstructing religious traditions while maintaining harmony between local culture and Islamic legal values.

The Ma Anta Do’a tradition is a local form of celebration of the Prophet’s Birthday (Mawlid al-Nabi) practiced by the Muslim community in Ganggo Hilia Village, Bonjol District, Pasaman Regency. This tradition involves each family’s obligation to bring a jamba (food dish) to the mosque and the restriction of women’s entry after the procession. This study aims to analyze the implementation of this tradition from the perspective of the sociology of Islamic law. The study used a qualitative approach with field research, while data were collected through observation, interviews, and documentation. The results indicate that this tradition serves as a means of strengthening social solidarity, preserving local culture, and expressing love for the Prophet Muhammad (peace be upon him). However, several practices within this tradition raise normative issues, particularly regarding the obligation to bring a jamba and the restriction of women from entering the mosque. From the perspective of Receptie Exit, customary practices must remain in line with Islamic law. Within the concept of ‘urf, the obligation to bring a jamba can be categorized as ‘urf sahih as long as it does not burden the community, while restricting women from entering the mosque has the potential to be ‘urf fasid’ because it contradicts the principle of justice in Islam. This research emphasizes the importance of reconstructing religious traditions while maintaining harmony between local culture and Islamic legal values.

The rapid digital transformation and proliferation of artificial intelligence (AI) are reshaping global retail landscapes, opening a new opportunities for efficiency, personal service, and value creation in the long run. Yet, this digital revolution in the retail sector poses significant challenges related to ethical purchasing, inclusive engagement, and sustainable financing for small and community-based businesses. In this context, Islamic social finance offers an alternative ethical blueprint to reconcile technology innovation with social equity and inclusive economic growth. This article explores innovative models of waqf (Islamic endowments) to cater the ethical demands of a sustainable and socially conscious digital retail ecosystem supported by AI and responsible business practices. The paper outline a new synergy between AI-enabled retail technologies, ethical retailing principles, and waqf-based financing schemes. Specifically, examine how AI applications such as predictive analytics, demand forecasting, digital marketplaces, and intelligent supply chain management could increase transparency, reduce waste, and enhance operational efficiencies in retail settings. When coupled with waqf-backed financing instruments, these innovations could provide lasting capital and infrastructural support to small retailers, social entrepreneurs, and low-income entrepreneurs that often lack access to mainstream funding. This article proposes a Waqf-AI Ethical Retail Framework, supported by theoretical foundations and cross-disciplinary evidence drawn from a growing corpus of real-world applications in fintech, Islamic philanthropy, and ethical retail ventures. It illustrates how digital waqf platforms, intelligent retail analytics powered by AI, and robust socially responsible governance structures could be coordinated to establish sustainable retail ecosystems that prioritize equity, inclusivity, and environmental sustainability. The research believes to contributes to the discourse on responsible digital transformation by highlighting the confluence of AI, ethical retail, and Islamic social finance. It draws attention to waqf’s transformative potential as an institution capable of driving innovation-based retail solutions while advancing the broader sustainable development agenda.

Divorce for Government Employees with Employment Agreements (PPPK) often faces controversy regarding the requirement for a superior’s permission letter, although this is not explicitly regulated in national legislation. This study aims to identify and analyze the existence of a superior’s permission letter for PPPK in divorce cases and to analyze judges’ perspectives on the application of this requirement at the Panyabungan Class II Religious Court. This study used qualitative methods with a field research approach. Primary data were collected through in-depth interviews with five judges (including Chief Justice Dr. Mirwan), court clerks, registration officers, and eighteen PPPK litigants. Secondary data were obtained from official documents such as Chief Justice’s Decrees, service brochures, case summaries, and related regulations. Data analysis was conducted using data reduction, data presentation, and conclusion-drawing techniques, while data validity was ensured through source triangulation. The results indicate that court policy requires a superior’s permission letter for PPPK at the registration stage as an administrative requirement. However, in court practice, the majority of judges do not consider this a barrier. Of the 18 PPPK cases from 2021 to September 11, 2025, only one case involved a judge actively requesting a permit. There is a sharp difference in the judges’ perspectives between the analogy with civil servants and the principle of public welfare versus the principle of legality and the protection of individual civil rights. Normatively, a permit for PPPK is merely an internal administrative policy that is not binding as a legal or formal requirement for litigation. This finding reveals a lack of synchronization between policy and practice, as well as potential legal uncertainty. The study recommends the establishment of clear and uniform national regulations to balance the orderliness of civil servant administration with the right of access to justice for PPPK.

Divorce for Government Employees with Employment Agreements (PPPK) often faces controversy regarding the requirement for a superior’s permission letter, although this is not explicitly regulated in national legislation. This study aims to identify and analyze the existence of a superior’s permission letter for PPPK in divorce cases and to analyze judges’ perspectives on the application of this requirement at the Panyabungan Class II Religious Court. This study used qualitative methods with a field research approach. Primary data were collected through in-depth interviews with five judges (including Chief Justice Dr. Mirwan), court clerks, registration officers, and eighteen PPPK litigants. Secondary data were obtained from official documents such as Chief Justice’s Decrees, service brochures, case summaries, and related regulations. Data analysis was conducted using data reduction, data presentation, and conclusion-drawing techniques, while data validity was ensured through source triangulation. The results indicate that court policy requires a superior’s permission letter for PPPK at the registration stage as an administrative requirement. However, in court practice, the majority of judges do not consider this a barrier. Of the 18 PPPK cases from 2021 to September 11, 2025, only one case involved a judge actively requesting a permit. There is a sharp difference in the judges’ perspectives between the analogy with civil servants and the principle of public welfare versus the principle of legality and the protection of individual civil rights. Normatively, a permit for PPPK is merely an internal administrative policy that is not binding as a legal or formal requirement for litigation. This finding reveals a lack of synchronization between policy and practice, as well as potential legal uncertainty. The study recommends the establishment of clear and uniform national regulations to balance the orderliness of civil servant administration with the right of access to justice for PPPK.

This study aims to analyze the effectiveness of critical thinking-based learning on the development of students’ critical reasoning skills in the learning of Hadith Arbain Nawawi at An Nur Islamic Boarding School, Banjarejo, Blora Regency. The study was motivated by the urgency of strengthening critical thinking skills in Islamic education amid contemporary educational challenges that require analytical, reflective, and argumentative competencies. This research employed a quantitative approach using a posttest-only control group design. The research sample consisted of 46 MTs-level students divided into an experimental class of 26 students and a control class of 20 students. Data collection was conducted through critical reasoning tests in the form of argumentative essays and HOTS-based case studies related to Hadith Arbain Nawawi materials. The data were analyzed using the Shapiro–Wilk normality test, Levene homogeneity test, and independent sample t-test with a significance level of 0.05. The findings revealed that the hypothesis test obtained a significance value of < 0.001 with a t-value of 4.453. These findings indicate a significant difference in critical reasoning skills between the experimental and control classes. This study concludes that critical thinking-based learning is effective in developing students’ analytical, argumentative, and reflective reasoning skills in the learning of Hadith Arbain Nawawi within the Islamic boarding school environment.