Vol 1 No 2 (2025): June

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.

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: Artificial Intelligence (AI) is increasingly transforming Islamic social finance by improving efficiency, transparency, and accountability. However, studies rarely integrate AI governance with Maqāṣid al-Sharī‘ah in the management of Zakat, Infaq, Sadaqah, and Waqf (ZISWAF), particularly from a comparative perspective. This study addresses this gap by examining AI-supported ZISWAF governance in Indonesia and Malaysia.

Methods: This qualitative comparative case study investigated ZISWAF institutions in Banjar (West Java), Nabire (Central Papua), and Malaysia. Data were collected through semi-structured interviews, institutional documents, and field observations, then analyzed thematically using the perspectives of Maqāṣid al-Sharī‘ah and Responsible AI governance.

Results: AI improves administrative efficiency, financial transparency, donor services, and evidence-based decision-making. Nevertheless, implementation differs according to institutional readiness, digital infrastructure, governance capacity, regulatory support, and human resource competence.

Discussion: Effective AI governance requires integrating Responsible AI principles with Maqāṣid al-Sharī‘ah, particularly ḥifẓ al-māl, maṣlaḥah, al-'adl, and amānah. This integration enables technological innovation while maintaining ethical accountability and public trust.

Conclusion: Sustainable AI adoption in ZISWAF institutions depends on harmonizing technological capability, institutional governance, regulatory support, and Islamic ethical principles within an adaptive governance framework.

Novelty: This study proposes a Maqāṣid al-Sharī‘ah-Based AI Governance Model integrating digital infrastructure, institutional governance, Responsible AI, Sharia governance, and stakeholder participation into a unified framework for ethical and sustainable AI implementation in ZISWAF institutions.

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: 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.