This study examines the role of Islamic law in addressing global warming, focusing on case studies from Indonesia and Western contexts. As emphasized by Indian scholar Mukherjee A, climate change has emerged as an escalating global threat driven primarily by human actions such as excessive fossil fuel consumption, deforestation for industrialization and urbanization, and rapid population growth. These activities accelerate global warming and permanently disrupt ecosystems, leading to significant human suffering. Within Islamic jurisprudence, the principle of Fiqh al-Bī’ah (Islamic environmental jurisprudence) provides both a moral and legal foundation for maintaining ecological balance. Classical Muslim scholars emphasize stewardship (khilāfah) and accountability (mas’ūliyyah) as ethical imperatives guiding human responsibility toward nature. In the contemporary context, Islamic law extends these principles through maqāṣid al-sharī‘ah, particularly the preservation of life (ḥifẓ al-nafs) and nature (ḥifẓ al-bi’ah), which demand sustainable and responsible engagement with the environment. This research employs a Systematic Literature Review (SLR) alongside an analysis of classical Islamic works, examining 578 scholarly papers to ensure comprehensive coverage. The Miles and Huberman framework, comprising data reduction, data display, and conclusion drawing, was applied to guide the data analysis. The findings reveal that Islamic law offers both normative and practical mechanisms for mitigating climate change: (1) strengthening Fiqh al-Bī’ah as a legal-ethical response, (2) promoting ecological citizenship within Society 5.0, (3) enforcing robust environmental regulations and local capacity building, and (4) integrating technological innovation with sustainable practices. The study concludes that Islamic law provides a holistic ethical and legal foundation for environmental stewardship, harmonizing traditional jurisprudence with modern sustainability initiatives to address global warming both globally and locally.

The expansion of Sharia-compliant hospitals in Indonesia requires a context-specific mechanism for resolving medical disputes. Law No. 17 of 2023 mandates Alternative Dispute Resolution (ADR), including arbitration, that aligns with Islamic legal principles—particularly good faith. This principle, rooted in sincerity, fairness, and respect, underpins Islamic jurisprudence and ensures ethical dispute resolution. This study proposes an ADR framework, specifically arbitration, for Sharia-compliant hospitals grounded in good-faith principles that safeguard patients’ rights while protecting healthcare professionals from unjust claims. Integrating values such as niyyah (sincere intent), ṣidq (honesty), adl (justice), huqūq (respect for rights), amānah (responsibility), and avoidance of ḍarar (harm) fosters trust, fairness, and accountability, thereby sustaining an ethical healthcare environment responsive to both patient welfare and practitioner integrity.

This study aims to examine the determinants of performance in Halal micro, small, and medium enterprises (MSMEs) by positioning Islamic Social Capital (ISC) as the primary explanatory construct. To provide a more comprehensive framework, Islamic Financial Literacy (IFL) and Islamic Financial Inclusion (IFI) are integrated into the model to capture the knowledge and financial accessibility dimensions essential for Halal MSME development. A quantitative approach was employed, utilizing partial least squares structural equation modeling (PLS-SEM) on survey data from 242 Muslim-owned Halal MSMEs in Indonesia. The results reveal that ISC significantly enhances IFL, which in turn promotes IFI and ultimately strengthens MSME performance. These findings highlight the pivotal role of cohesive and ethically grounded social networks in facilitating financial literacy and access to Sharia-compliant financial services. The novelty of this study lies in integrating ISC with IFL and IFI within a single model, a relationship that has not been comprehensively explored in prior research. By bridging Islamic social capital with financial capability from an Islamic legal-ethical perspective, this study contributes new insights into how community-based mechanisms can drive the growth and resilience of Halal MSMEs.

This study aims to investigate the potential and difficulties of using cash waqf-based sukuk in the growth of the halal industry in the maritime sectors of two nearby nations, Malaysia and Indonesia. Green and blue sukuk have been combined in both nations to aid in the government's endeavors to accomplish the Sustainable Development Goals (SDGs). The main topics of this study's comparative analysis of the policies and strategies in both nations are the implementation mechanisms of cash waqf in supporting blue economy projects and the opportunities and problems encountered. Direct stakeholder observations, interviews, and focus groups in Malaysia and Indonesia provided the research data. Although each nation has a unique method of implementation and regulation, the research findings demonstrate parallels in using cash waqf for sustainable economic growth. Although the integration of green sukuk into blue sukuk has not yet been optimally implemented due to political and theological factors, two Muslim nations with the largest populations and the largest maritime territories have also become pioneers in using cash waqf among Muslim nations worldwide.

The issue of Rohingya refugees has gained significant attention globally and within Indonesian society, especially as many seek refuge in Aceh to escape persecution in Myanmar. The 1951 Vienna Convention and the 1967 Refugee Protocol form the global legal framework for refugee protection. However, Indonesia has not formally endorsed these statutes, so it is not legally bound to fulfill refugees’ basic needs. Despite this, Indonesia is obligated by the principle of non-refoulement, a customary international law or jus cogens, to manage Rohingya refugees entering its territory. This study examines Indonesia’s approach to refugee management through international law and maqāṣid al-sharī’ah, representing Islamic humanitarianism. Islamic scholarly discourse, specifically Fiqh al-Siyar, linked with maqāṣid al-sharī’ah, provides a foundation for contemporary humanitarian efforts. The study concludes that, under international law, Indonesia must protect refugees as part of implementing jus cogens. Additionally, from the maqāṣid al-sharī’ah perspective, Indonesia’s decision to welcome Rohingya refugees, despite not ratifying the 1951 Convention and the 1967 Protocol, exemplifies Islamic humanitarianism and acknowledges refugees’ inherent human rights.

This article explains the utilization of Al-Qur'an and Development Waqf (WAP waqf) and clean water waqf through the Al-Qur'an Waqf Board in the Mentawai Islands, which is based on the basic needs of the community in the religious and social fields. This waqf was motivated by the backwardness of the people in the Mentawai Islands from a religious and social perspective, which prompted the Al-Qur'an Waqf Board to allocate waqf programs there. Research data was collected through in-depth interviews and documentation. It was then analyzed descriptively and qualitatively. The research findings show that the Al-Qur'an Waqf Board allocates Al-Qur'an accompanied by guidance to the Mentawai Muslim community as waqf. The utilization form of WAP waqf for Mentawai Islands people provides broad access to studying and understanding the Al-Qur'an, coaching daily worship, coaching and mentoring new converts to Islam, and coaching preachers before preaching to the community. The utilization of the water waqf is in the form of building clean water facilities in mosques and near residential areas, accompanied by religious and sanitation development for the communities receiving the waqf benefits. These findings can have implications for the importance of understanding the main problems of society so that the utilization of waqf can be more diverse and provide maximum benefits. The utilization of waqf must address the basic needs of society so that it can solve problems that develop in society while still relying on sharia.

The halal industry has become the fastest-growing global business and has reached 1.8 billion consumers globally with an estimated value of USD 2.1 trillion and has become the main focus for developing halal recognition processes or regulatory agencies in making the halal industry growth. This study aims to find out the most influential writers and what issues are most explored in the halal industry, the pattern of halal industry research, which countries and their relationship with publications can be used as benchmarks for further research, present findings from the most written articles, and provide direction for further research on the theme of the Halal Industry. This study quantitatively analyzes the literature on the halal industry, represented by 141 English articles from the Scopus database from 2009 to 2022. By using a bibliometric approach plus content analysis. This study found that Malaysia was the most relevant country: The University of Technology MARA is the most relevant institution, International Journal of Supply Chain Management, the Journal of Islamic Marketing, Malaysian Journal of Consumer and Family Economics, and Pertanika Journal of Social Sciences and Humanities. There are three main clusters of research: (1) Halal Business, (2) Halal Industry and Tourism, and (3) Halal Marketing and Certification.

The Wali Nanggroe Institution is an authoritative religious local institution in Aceh, Indonesia. This Institution was found as a mandate from the Helsinki MoU and it was stated into Law No. 11 of 2006 concerning Aceh Governance which was later translated into Qanun No. 8 of 2012 concerning the Wali Nanggroe Institution. The establishment of Wali Nanggroe Institution brought some controversial issues in constitutional law in Indonesia, one of which is the requirement to become the institutional leader of Wali Nanggroe as regulated in the Qanun of the Wali Nanggroe Institution. This article will focus on the reformulation of the Qanun of the Wali Nanggroe Institution in Aceh by looking at political and legal aspects. This article is qualitative research with a non-doctrinal legal approach. The finding of this article indicates that the Qanun of the Wali Nanggroe Institution has been renewed twice. Nevertheless, there has been no significant renewal in the field of requirements to become an institutional leader of Wali Nanggroe. Summing up, this article reveals that the subordinates of the reform have not touched on substantive matters relating to the public interest, resulting in the absence of legal certainty for the people of Aceh. Keywords: Politics of Law, Qanun in Aceh, Wali Nanggroe Institution

Islamic legal theory (popularly known as uṣū al-fiqh in Islamic term) runs into difficulties when dealing with social and humanities issues. Religious texts, according to Hassan Hanafi’s perspective, should not only be positioned as a source of law, but also at the same time must be seen as a phenomenological experiences of religiosity. The dialectic of religious text and today's empirical context needs to be reformulated. By using phenomenological as a methodological tool, Hassan Hanafi makes an effort of reepistemification of uṣū al-fiqh reason into three typologies of consciousness; historical, eidetic, and praxis. These three aspects constitute the discursive relationship to present an anthropocentric dimension in uṣū al-fiqh reason. This article uses qualitative research methods with interpretation criticism approach. This article aims to analyze the new formula offered by Hassan Hanafi’s uṣū al-fiqh reason, and to examine it to criticize the slogan “Back to the Qur'an and Sunna” as a phenomenon of religiosity. Keywords: Uṣū al-fiqh, Hassan Hanafi, Phenomenology, Back to the Qur’an and Sunna