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Background: The increasing use of WhatsApp groups in Indonesia has transformed family communication and religious interaction, but it also exposes users to rising risks of digital fraud. Such fraud affects not only financial stability but also trust, emotional security, and family integrity. The integration between Islamic Family Law and Indonesia’s Electronic Information and Transactions Law (UU ITE) in addressing these issues remains underexplored.

Methods: This study applies a qualitative normative legal approach using statutory and doctrinal analysis. Primary sources include the Qur’an, Hadith, classical fiqh literature, and Law No. 11/2008 as amended by Law No. 19/2016 on Electronic Information and Transactions. Data are analyzed thematically to examine legal protection mechanisms against digital fraud in WhatsApp-based family communication contexts.

Results: Findings show that digital fraud in WhatsApp groups contributes to family disputes, mistrust, and weakened social cohesion. UU ITE provides formal legal remedies for cyber fraud, yet its enforcement in family-centered contexts remains limited. Islamic Family Law offers strong moral principles for protecting family integrity but lacks operational mechanisms for digital threats.

Discussion: A normative gap exists between Islamic Family Law and UU ITE in addressing digital fraud. Both systems operate separately, resulting in fragmented protection. An integrative legal approach is needed to connect ethical-religious principles with state legal enforcement, particularly in digital family communication spaces.

Conclusion: Islamic Family Law must evolve by integrating its moral framework with cyber law enforcement mechanisms under UU ITE to ensure comprehensive protection of families in digital environments.

Novelty: This study develops an integrative framework between Islamic Family Law and Indonesian cyber law for addressing digital fraud in WhatsApp groups, contributing to emerging scholarship on digital family protection

Background: Climate mobility increasingly affects Muslim families by disrupting marriage stability, child protection, inheritance, maintenance obligations, and access to justice. Existing studies primarily address climate mobility from environmental or human rights perspectives, while a comprehensive Islamic family law framework grounded in maqāṣid al-sharīʿah remains underdeveloped. This study proposes a Maqāṣid-Based Climate Family Resilience (MCFR) Model through comparative analysis of Egypt, Indonesia, and Spain.

Methods: This study employs a qualitative comparative socio-legal approach integrating doctrinal legal analysis, comparative Islamic family law, policy analysis, and documentary research. The analytical framework combines maqāṣid al-sharīʿah, Climate Justice Theory, Family Resilience Theory, and Legal Pluralism Theory.

Results: The findings indicate that climate mobility generates similar legal and social challenges across the three jurisdictions despite differing legal traditions. The MCFR Model integrates the five objectives of maqāṣid al-sharīʿah with climate justice, adaptive family governance, legal pluralism, and institutional collaboration to strengthen Muslim family resilience.

Discussion: The proposed model extends Islamic family law scholarship by providing a normative and adaptive framework that harmonizes religious principles with climate-responsive legal governance while promoting legal certainty, family welfare, and social justice.

Conclusion: Strengthening Muslim family resilience requires an integrated Islamic legal framework capable of addressing climate-induced family vulnerabilities. The MCFR Model offers a practical and theoretically grounded approach for climate-responsive family law reform in diverse legal systems.

Novelty: This study introduces the MCFR Model as an original comparative socio-legal framework linking maqāṣid al-sharīʿah, climate mobility, family resilience, and legal pluralism within contemporary Islamic family law.

Background: Contemporary Muslim families face increasingly complex challenges due to changing gender roles, dual-income households, and shifting parental responsibilities. While Islamic family law provides normative guidance for family life, limited scholarship has systematically integrated Islamic legal principles, maqāṣid al-sharī‘ah, and Sustainable Development Goals (SDGs) into a coherent framework for contemporary parenting. This study addresses this gap by examining Flexi-Parenting as a contextual approach to shared parental responsibilities grounded in Shariah.

Methods: This study employs qualitative normative legal research using doctrinal and conceptual approaches. Primary sources include the Qur’an, Sunnah, classical and contemporary Islamic legal literature, and relevant family law regulations, while secondary sources comprise scholarly works on parenting, family resilience, maqāṣid al-sharī‘ah, and SDGs. Data were analyzed through doctrinal interpretation and qualitative content analysis.

Results: The analysis demonstrates that Flexi-Parenting is consistent with the Islamic principles of ta‘āwun (mutual cooperation), ‘adl (justice), mas’ūliyyah (shared responsibility), and maṣlaḥah (public welfare). The framework supports a contextual distribution of parental responsibilities according to family circumstances while preserving Islamic legal objectives and contributing conceptually to SDG 3, SDG 5, and SDG 16.

Discussion: The findings indicate that Islamic family law possesses interpretive flexibility to accommodate contemporary parenting arrangements without compromising its normative foundations. Integrating maqāṣid al-sharī‘ah with parenting discourse strengthens family resilience and sustainable family development.

Conclusion: Flexi-Parenting provides a contextual Shariah-based framework that promotes balanced parental involvement, family well-being, and the practical relevance of Islamic family law in addressing contemporary social change.

Novelty: This study develops an integrated doctrinal framework that systematically connects Islamic family law, maqāṣid al-sharī‘ah, contextual parental role-sharing, and selected SDGs through the concept of Flexi-Parenting.

Background: The determination of Islamic lunar months through rukyatul hilal constitutes a critical intersection between Islamic jurisprudence and astronomy because it establishes the legal timing of marriage, divorce, iddah, inheritance, and other matters of Islamic family law. Despite extensive studies on rukyat and hisab, limited empirical socio-legal research has examined their implications for legal certainty at the local level.

Methods: This study employed a qualitative socio-legal case study integrating normative analysis of Islamic legal sources with empirical data collected through semi-structured interviews involving Religious Court judges, Ministry of Religious Affairs officials, religious leaders, and community representatives in Banjar City, West Java, Indonesia. Documentary analysis, triangulation, and thematic analysis were applied within the framework of maqāṣid al-sharī‘ah.

Results: The findings reveal that legal certainty is strengthened through the integration of rukyat, hisab, MABIMS Neo-Visibility criteria, and the national Sidang Isbat. Although Religious Courts consistently implement the official Hijri calendar, some communities continue following organizational determinations, creating limited differences in the timing of family law practices without substantially disrupting legal administration.

Discussion: The implementation of Islamic family law depends on institutional coordination among religious authorities, state institutions, astronomers, and local communities rather than on a single method of lunar month determination.

Conclusion: Integrating religious, scientific, and institutional approaches enhances legal certainty while accommodating legitimate jurisprudential diversity in implementing Islamic family law.

Novelty: This study proposes the Integrated Rukyatul Hilal Governance Framework (IRHGF), an empirical socio-legal model explaining how astronomical observation, religious authority, institutional coordination, and public administration collectively strengthen legal certainty in Islamic family law.

Background: The rapid expansion of digital technologies has reshaped digital governance in Islamic socio-legal systems, particularly in Islamic family law and halal lifestyle practices in Indonesia. Although maqāṣid al-sharīʿah provides a normative framework for protecting religion (dīn), life (nafs), intellect (ʿaql), wealth (māl), and lineage (nasl), its operationalization within the halal certification system and broader regulatory framework remains underdeveloped in the digital era.

Methods: This study employs a qualitative approach using systematic literature review, doctrinal analysis, and selected case-based illustrations of digital halal platforms and Islamic legal services. Data were analyzed thematically to assess the alignment between digital governance, Islamic family law, and maqāṣid al-sharīʿah principles.

Results: Findings indicate that digital technologies enhance access, efficiency, and transparency in halal lifestyle consumption and Islamic legal services. However, significant gaps remain in the halal certification system, data reliability, and enforcement within existing regulatory frameworks, increasing risks of maqāṣid misalignment.

Discussion: The study demonstrates that current digital governance structures are insufficient to regulate complex Islamic digital ecosystems. Strengthening integration between Islamic family law, halal lifestyle governance, and institutional regulatory mechanisms is essential.

Conclusion: Digital transformation presents both opportunities and challenges for aligning maqāṣid al-sharīʿah with contemporary regulatory frameworks. Effective governance is required to ensure ethical and legal compliance in digital Islamic systems.

Novelty: This study proposes an integrated maqāṣid-based framework linking digital governance, Islamic family law, halal lifestyle, and the halal certification system within an evolving regulatory environment.

Background: The legal validity of anti-polygamy clauses in Islamic marriage contracts remains contested between classical Islamic jurisprudence and contemporary statutory reforms. Although previous studies discuss polygamy from doctrinal, sociological, and judicial perspectives, limited research comparatively examines the legal enforceability of such clauses under classical Shāfi'ī jurisprudence and Indonesia's Kompilasi Hukum Islam (KHI).

Objective: This study analyzes the legal validity of anti-polygamy clauses under classical Shāfi'ī jurisprudence and the KHI, compares their underlying legal reasoning through maqāṣid al-sharī'ah, and evaluates their implications for Islamic family law reform in Indonesia.

Methods: This qualitative doctrinal legal research applies a comparative approach using classical Shāfi'ī legal texts, the Qur'an, relevant ḥadīth, the KHI, and contemporary Islamic family law literature. Data were analyzed through doctrinal interpretation, comparative legal analysis, and the maqāṣid al-sharī'ah framework.

Findings: Classical Shāfi'ī jurisprudence considers anti-polygamy clauses legally non-binding while maintaining the validity of marriage. In contrast, the KHI recognizes their enforceability to promote justice, family welfare, and legal certainty. Comparative analysis demonstrates that maqāṣid al-sharī'ah provides a normative framework for reconciling classical jurisprudence with contemporary statutory reforms.

Conclusion: A maqāṣid-based approach enables Islamic family law to preserve doctrinal authenticity while strengthening contractual autonomy and protecting family welfare.

Novelty: This study proposes an integrated maqāṣid-based comparative framework that bridges classical Shāfi'ī jurisprudence and Indonesia's statutory Islamic family law in assessing the legitimacy and enforceability of anti-polygamy clauses.

Background: Divorce in contemporary Islamic family law involves not only marital dissolution but also challenges concerning women's economic security, recognition of marital contributions, and children's welfare. Existing studies often examine national reforms separately and provide limited explanation of how Islamic family law transforms formal rights into substantive justice.

Objective: This study aims to analyze post-divorce family protection reforms in Indonesia, Morocco, and Tunisia and develop a maqāṣid-based framework for strengthening gender justice and sustainable family governance.

Methods: Using a qualitative doctrinal and comparative legal approach, this research examines statutory regulations, judicial practices, and Islamic family law reforms in the three jurisdictions. The analysis applies gender justice and maqāṣid al-sharīʿah, particularly ḥifẓ al-māl, ḥifẓ al-‘ird, ḥifẓ al-nasl, and maṣlaḥah.

Results: The findings identify three reform trajectories: Indonesia emphasizes judicial contextualization through joint marital property, post-divorce maintenance, mutʿah, and child support; Morocco advances legislative reform through the Mudawwanah al-Usrah; while Tunisia applies a stronger state-centered protection model. The study proposes the Maqāṣid-Based Post-Divorce Family Protection (MPFP) Model consisting of economic protection, recognition of marital contribution, child-centered protection, judicial accessibility, and sustainable family welfare.

Conclusion: Gender justice and maqāṣid al-sharīʿah provide complementary foundations for transforming Islamic family law toward substantive post-divorce justice.

Novelty: The MPFP Model offers a comparative governance framework integrating legal reform, social welfare, and institutional protection for women and children after divorce.

Background: Contemporary societies continue to face family instability, economic inequality, and ethical governance challenges. Although previous studies have separately examined Islamic family law and Islamic economic law, limited research has integrated Shariah principles into a unified analytical framework for strengthening family resilience and promoting social justice. This study addresses that gap by examining the practical integration of Shariah principles in contemporary family and economic life.

Methods: This study employed qualitative legal research using a normative-juridical approach supported by comparative case studies. Primary sources included the Qur'an, Hadith, and classical and contemporary fiqh, while secondary sources comprised legislation, Islamic financial regulations, judicial decisions, and peer-reviewed publications. Data were analyzed using thematic content analysis to identify patterns of Shariah implementation across selected Muslim-majority jurisdictions.

Results: The findings indicate that integrating Shariah principles strengthens family resilience through balanced rights, shared responsibilities, and effective dispute resolution. In the economic sphere, the prohibition of riba, implementation of zakat, and risk-sharing mechanisms promote distributive justice, ethical financial practices, and sustainable social welfare.

Discussion: The findings demonstrate that Shariah functions as a normative governance framework capable of addressing contemporary family and economic challenges. However, differences in legal systems, institutional capacity, and socio-cultural contexts influence its practical implementation.

Conclusion: Integrating Shariah principles into family and economic governance provides a coherent framework for advancing justice, public welfare, and sustainable development within contemporary legal systems.

Novelty: Unlike previous studies that discuss family law and Islamic economics separately, this research develops an integrated framework based on Maqāṣid al-Sharī'ah, connecting family governance and economic justice to strengthen social well-being and inform contemporary legal policy.

Background: The rapid expansion of online gambling in Indonesia has intensified money laundering risks, threatening economic stability and the integrity of Muslim families. Although Indonesia has introduced the PROMENSISKO 2025 strategy to strengthen anti-money laundering governance, limited studies have examined its compatibility with Islamic family law and the objectives of maqāṣid al-sharī‘ah, creating an important normative gap in contemporary legal scholarship.

Methods: This study employs a normative-juridical approach by examining Indonesian anti-money laundering legislation, PROMENSISKO 2025 policy documents, Islamic legal sources, contemporary fatwas, and relevant scholarly literature. The legal materials are interpreted using the maqāṣid al-sharī‘ah framework, emphasizing the protection of religion (ḥifẓ al-dīn), wealth (ḥifẓ al-māl), family (ḥifẓ al-nasl), and social justice.

Results: The analysis reveals that existing anti-money laundering regulations primarily emphasize financial enforcement while providing limited normative protection for Muslim families affected by illicit gambling proceeds. The maqāṣid al-sharī‘ah framework offers a coherent legal basis for integrating family protection into financial crime governance.

Discussion: Harmonizing national anti-money laundering policies with Islamic legal principles strengthens preventive legal measures, promotes ethical financial governance, and reinforces family resilience against cyber-enabled financial crimes while broadening the public function of Islamic family law.

Conclusion: Integrating maqāṣid al-sharī‘ah into Indonesia's anti-money laundering framework provides a more comprehensive legal approach to safeguarding Muslim families, enhancing financial integrity, and advancing social justice in the digital era.

Novelty: This study proposes an integrated normative model connecting PROMENSISKO 2025, anti-money laundering regulation, and Islamic family law through the maqāṣid al-sharī‘ah framework, offering a distinct contribution to contemporary socio-legal scholarship on digital financial crime.

Abstract

Background: Mediation is a mandatory stage in Indonesia's Religious Courts, yet its implementation often remains procedural and produces limited reconciliation outcomes. Meanwhile, Muslim communities in the United States have developed community-based family mediation integrating Islamic principles with professional Alternative Dispute Resolution (ADR). Existing studies rarely examine how these experiences may strengthen mediation reform in Indonesia.

Objective: This study aims to analyze Muslim community family mediation in the United States and develop a maqāṣid-based framework for strengthening mediation within Indonesia's Religious Courts.

Methods: Using a qualitative doctrinal and comparative legal approach, this research examines legislation, mediation regulations, institutional practices, and scholarly literature concerning Islamic family mediation in Indonesia and the United States. The analysis applies maqāṣid al-sharīʿah, comparative family law, and ADR theory.

Results: The findings identify two complementary mediation models: Indonesia emphasizes court-annexed mediation under judicial supervision, while Muslim community mediation in the United States emphasizes interdisciplinary collaboration, professional mediator standards, comprehensive family protection, and community participation. Based on these comparative findings, this study proposes the Maqāṣid-Based Community Family Mediation (MCFM) Framework, comprising maqāṣid-oriented reconciliation, professional mediator competency, institutional collaboration, comprehensive family protection, and sustainable mediation governance.

Conclusion: Integrating community-based mediation with judicial institutions provides a maqāṣid-oriented approach to strengthening reconciliation, family protection, and access to justice within Indonesia's Religious Courts.

Novelty: The MCFM Framework offers a comparative governance model integrating maqāṣid al-sharīʿah, community-based mediation, and professional ADR principles to strengthen contemporary Islamic family mediation.

Background: Islamic inheritance law (farā’iḍ) is frequently negotiated within Muslim societies where customary traditions, social relations, and economic conditions influence legal practices. Although legal pluralism in Islamic inheritance has been widely discussed, limited studies explain how rural Muslim communities receive, interpret, and reconstruct inheritance norms through everyday socio-cultural experiences, particularly in agrarian settings.

Objective: This study aims to examine how the community of Dusun Bakung, Cilacap, receives and negotiates Islamic inheritance law within an agrarian social context, particularly regarding the interaction between farā’iḍ, customary practices, and agricultural land preservation.

Methods: This study employed a qualitative socio-legal approach. Data were collected through semi-structured interviews, participant observation, and document analysis. The data were analyzed using Stuart Hall’s reception theory to explore community interpretations and negotiations of Islamic inheritance principles.

Results: The findings reveal that the community adopts a negotiated reception of farā’iḍ, recognizing Islamic inheritance law as a religious foundation while adapting its implementation through family deliberation (musyawarah). The principle of tanah ora kena didum influences inheritance decisions by supporting agricultural land preservation, family harmony, and intergenerational sustainability.

Conclusion: Islamic inheritance practices in Dusun Bakung function as living Islamic law, shaped by the interaction between religious norms, customary values, and agrarian realities.

Novelty: This study contributes a new socio-legal perspective by integrating Stuart Hall’s reception theory, Islamic inheritance law, and sustainable land governance to explain how rural Muslim communities construct contextual inheritance practices within pluralistic legal systems.

Background: Increasing transnational mobility has accelerated cross-border marriages among Muslim communities, particularly between Indonesia and Malaysia. Although both countries share common foundations in Islamic family law, differences in marriage registration systems continue to generate legal uncertainty regarding marital recognition, inheritance, child legitimacy, and judicial protection.

Methods: This study employs a qualitative doctrinal and comparative legal approach by examining statutory regulations, institutional arrangements, and scholarly literature on cross-border marriage registration in Indonesia and Malaysia. The analysis is interpreted through the maqāṣid al-sharīʿah framework to assess legal governance and family protection.

Results: The findings indicate that both jurisdictions pursue the same objectives of legal certainty and family protection but adopt different administrative and institutional mechanisms. Indonesia emphasizes centralized registration and judicial validation, whereas Malaysia relies on state Islamic religious authorities and Syariah Courts, resulting in different procedures for recognizing cross-border marriages.

Discussion: Based on these findings, this study develops the Integrated Maqāṣid-Based Cross-Border Marriage Governance (IMCG) Model, comprising regulatory compatibility, institutional coordination, digital administrative interoperability, judicial cooperation, and maqāṣid-oriented family protection. The model promotes legal interoperability while respecting national legal sovereignty.

Conclusion: Cross-border marriage registration should be understood as an integrated governance mechanism that strengthens legal certainty, family rights, and sustainable protection for transnational Muslim families through enhanced bilateral cooperation.

Novelty: This study introduces the IMCG Model, integrating comparative Islamic family law, administrative governance, and maqāṣid al-sharīʿah into a unified framework for strengthening cross-border marriage governance among Muslim-majority jurisdictions.

Background: Legal uncertainty in Indonesia’s mining sector has created challenges not only for business operations but also for the management, inheritance, and distribution of mining-related assets within families. This study examines how regulatory ambiguity affects asset division and inheritance under Islamic law.

Methods: This study employs a qualitative legal research approach through document analysis and case study review. Relevant legal sources include mining regulations, Government Regulation No. 25 of 2024, Presidential Regulation No. 77 of 2024, and Islamic inheritance law (fara'id). Data were analyzed using thematic analysis to identify legal inconsistencies and their implications.

Results: The findings reveal that unclear and inconsistent mining regulations contribute to disputes concerning ownership, control, and transfer of mining-related assets. These uncertainties complicate the implementation of Islamic inheritance principles and often trigger conflicts among heirs and family members.

Discussion: The separation between mining regulations and Islamic inheritance law creates legal ambiguity in family wealth management. The absence of an integrated regulatory framework limits legal certainty and hinders equitable asset distribution in inheritance and post-divorce settlements involving mining businesses.

Conclusion: Strengthening legal harmonization between mining law and Islamic inheritance law is essential to reduce disputes, improve legal certainty, and support fair asset distribution while maintaining business sustainability in the mining sector.

Novelty: This study offers an integrated analysis of mining law and Islamic inheritance law by demonstrating how legal uncertainty in the mining sector affects inheritance governance and family asset distribution in Indonesia.

Background: The rapid growth of digital technology has transformed Islamic legal services and religious authority, raising important questions about the implementation of religious moderation in Islamic family law and siyāsah fiqh. However, empirical studies on how these changes are locally practiced in Indonesian municipal contexts, especially in Banjar City, are still limited.

Methods: This study uses a qualitative case study approach. Data were collected through semi-structured interviews with Islamic scholars, government officials, and community actors, as well as document analysis of digital legal platforms such as online marriage registration systems and e-governance services. Data were analyzed using thematic analysis.

Results: Digitalization has improved administrative efficiency and access to Islamic family law services, especially in marriage and divorce registration. However, limited standardization, weak regulatory oversight, and differences in legal interpretation have created legal uncertainty and reduced public trust. Digital spaces also both support and challenge moderate religious discourse.

Discussion: These findings show that digital transformation affects not only administrative systems but also religious authority and legal interpretation. This situation highlights the need to balance technological development with Islamic ethical principles based on maqāṣid al-sharīʿah and religious moderation.

Conclusion: Religious moderation plays an important role in managing the relationship between digital technology and Islamic legal governance in Banjar City. Stronger institutional coordination and clear regulations are needed to ensure legal certainty, accountability, and public trust.

Novelty: This study provides empirical insights into how digital governance interacts with Islamic legal moderation at the local level, contributing to socio-legal studies of digital Islam in urban Indonesia.

Background: Rapid digital transformation has increased children's exposure to cyberbullying, online exploitation, harmful content, privacy violations, and algorithm-driven risks. Although digital child protection regulations have expanded across Asia and Africa, comparative socio-legal studies integrating Islamic family law, child rights, and digital governance remain limited.

Objective: This study examines regulatory approaches to digital child protection in Indonesia, Malaysia, South Korea, and Nigeria and proposes the Islamic Digital Protection Framework (IDPF) as an integrative governance model.

Methods: This study employs a qualitative comparative socio-legal approach combining doctrinal legal research, regulatory comparison, documentary analysis, and policy evaluation. The analysis integrates maqāṣid al-sharīʿah, Child Rights Theory, Digital Governance Theory, and Legal Pluralism Theory.

Results: The findings reveal that the four jurisdictions recognize digital child protection as a regulatory priority but differ in approaches to age verification, parental responsibility, privacy protection, platform accountability, and institutional enforcement. These regulatory experiences are synthesized into the IDPF, consisting of five dimensions: adaptive regulatory compliance, technological safeguards, ethical platform governance, family and community participation, and Islamic normative values.

Conclusion: The IDPF offers a comparative socio-legal governance model that connects Islamic family law with contemporary digital governance by emphasizing legal certainty, technological accountability, ethical responsibility, and collaborative protection.

Novelty: This study introduces the IDPF as an original framework integrating Islamic legal principles, child rights, and digital governance through a comparative analysis of Asian and African jurisdictions.

Background: Population ageing is transforming family structures, caregiving arrangements, and welfare systems, creating tensions between familial obligations and institutional support. Comparative legal scholarship connecting Islamic family law, family responsibility, and elderly care governance remains limited.

Methods: This study employs a qualitative doctrinal and comparative legal approach to examine Islamic legal principles, family and elderly-care legislation, welfare policies, institutional frameworks, and scholarly literature in Indonesia, Japan, Türkiye, and Australia. The analysis integrates comparative legal analysis with maqāṣid al-sharīʿah.

Results: Indonesia and Türkiye emphasize family-centered responsibility, Japan combines family participation with comprehensive long-term care institutions, while Australia adopts a rights-based and regulated aged-care system. Despite these differences, family participation remains important alongside institutional and state-supported mechanisms.

Discussion: Sustainable elderly care requires complementary relationships between family responsibility and institutional support. Maqāṣid al-sharīʿah provides a normative basis for balancing filial responsibility, elderly dignity, caregiving capacity, and social welfare within changing ageing societies.

Conclusion: Effective elderly care governance should balance family obligations, individual rights, caregiving capacity, institutional support, and collaborative responsibility rather than relying exclusively on families or the state.

Novelty: This study develops the Maqāṣid-Based Elderly Care Responsibility Framework (MECRF), integrating five dimensions: filial responsibility, elderly dignity protection, family caregiving capacity, social welfare integration, and collaborative governance. The framework translates maqāṣid al-sharīʿah into a governance model for sustainable elderly care across diverse legal and welfare contexts.

Background: The rapid expansion of digital identity systems has increased children's participation in digital environments while exposing them to privacy violations, identity theft, cyber exploitation, and long-term data misuse. Existing studies primarily address these issues from technological or regulatory perspectives, with limited integration of Islamic family law into children's digital identity governance.

Objective: This study examines children's digital identity governance in Indonesia, Estonia, and the United Arab Emirates and develops a governance framework grounded in maqāṣid al-sharīʿah.

Methods: A qualitative doctrinal and comparative legal approach was employed by analyzing legislation, child protection and personal data protection laws, digital governance policies, institutional documents, and recent scholarly literature. The analysis combines comparative legal methods with maqāṣid al-sharīʿah principles.

Results: Indonesia emphasizes family-centered legal protection and parental responsibility, Estonia demonstrates institutionally integrated digital identity governance supported by secure digital infrastructure, and the United Arab Emirates combines technological innovation with Islamic legal values. These findings are synthesized into the Maqāṣid-Based Children's Digital Identity Governance (MCDIG) Framework, comprising parental digital responsibility, legal protection, secure digital infrastructure, family digital literacy, and collaborative institutional governance.

Conclusion: Effective children's digital identity governance requires an integrated legal, technological, ethical, and institutional approach that balances digital innovation with child protection and family responsibility while strengthening contemporary Islamic family law.

Novelty: This study proposes the MCDIG Framework, integrating maqāṣid al-sharīʿah, comparative legal analysis, children's digital rights, and digital governance into a unified child-centered framework for protecting children's digital identities.

Background: The rapid advancement of Artificial Intelligence (AI) has accelerated judicial digitalization worldwide, yet its governance within Islamic Family Courts remains insufficiently examined from a comparative legal perspective. Existing studies largely emphasize technological innovation while overlooking the integration of judicial ethics, legal pluralism, and maqāṣid al-sharīʿah across different legal systems.

Methods: This study employed a qualitative comparative legal approach through doctrinal analysis, comparative legal research, and documentary review. Legal instruments, judicial policies, AI governance frameworks, and academic literature from Indonesia, Lithuania, and Türkiye were analyzed using thematic interpretation based on Responsible Artificial Intelligence Governance, Judicial Decision-Making Theory, Legal Pluralism Theory, and maqāṣid al-sharīʿah.

Results: The findings identify three complementary governance models. Indonesia emphasizes normative adaptation within Islamic judicial institutions, Lithuania prioritizes transparency, explainability, and algorithmic accountability under European digital governance, while Türkiye integrates judicial digitalization with institutional modernization rooted in its legal traditions. Across all jurisdictions, AI functions as judicial decision support rather than replacing judges.

Discussion: Comparative analysis demonstrates that trustworthy AI governance requires transparent algorithms, meaningful human oversight, ethical accountability, data protection, and compatibility with Islamic legal principles to enhance judicial quality while preserving judicial independence.

Conclusion: AI governance should be institutionalized as a human-centered judicial support system that strengthens efficiency, consistency, and access to justice without compromising the normative objectives of maqāṣid al-sharīʿah or judicial discretion.

Novelty: This study develops an integrated comparative framework combining Responsible Artificial Intelligence Governance, Judicial Decision-Making Theory, Legal Pluralism, and maqāṣid al-sharīʿah to explain AI governance in Islamic Family Courts across Indonesia, Lithuania, and Türkiye.

Background: Accurate Qibla determination is a fundamental requirement of Islamic worship, requiring the integration of ʿilm al-falak, geospatial technology, and contemporary Islamic jurisprudence. Comparative studies examining its implementation in Muslim-majority and Muslim-minority societies remain limited.

Purpose: This study compares the implementation of modern Qibla determination technologies in Indonesia and South Korea to evaluate their accuracy, institutional support, and implications for contemporary Islamic law from the perspective of maqāṣid al-sharīʿah.

Methods: A qualitative comparative approach was employed through doctrinal legal analysis, literature review, institutional document analysis, and geospatial verification using GPS, GIS, and astronomical software. Artificial intelligence assisted only in literature organization and comparative synthesis under researcher verification.

Results: Modern geospatial technologies provide highly accurate Qibla orientation in both countries. Indonesia demonstrates stronger institutional governance through standardized ʿilm al-falak education and religious authorities, whereas Muslim communities in South Korea rely primarily on digital applications because of limited institutional infrastructure. Effective implementation depends on the integration of technology, legal interpretation, and institutional capacity.

Conclusion: Modern Qibla determination requires harmonizing Islamic astronomy, digital technology, and Islamic legal principles to ensure accuracy, accessibility, and legal certainty across diverse Muslim communities.

Novelty: This study proposes an interdisciplinary framework integrating ʿilm al-falak, geospatial technology, and maqāṣid al-sharīʿah, demonstrating that institutional governance is as important as technological precision in contemporary Qibla determination.