Vol 1 No 2 (2025): April

Background: Islamic family law, derived from Sharia, and national statutory laws are crucial for protecting human rights, particularly in areas such as marriage, divorce, and child custody. While Islamic law emphasizes the preservation of family integrity and individual well-being, its interpretation and application often intersect with national legal frameworks, raising questions about the compatibility of religious principles with international human rights standards. This study aims to explore the relationship between human rights principles and Islamic family law, focusing on how these laws are applied in diverse cultural and legal contexts.

Methods: This research employs a qualitative approach, using case studies from different countries to explore the interaction between human rights principles and Islamic family law. The analysis examines how Islamic family law addresses human rights issues such as gender equality, fair treatment in divorce, and the protection of children’s welfare. The study also considers the socio-cultural and legal factors influencing the enforcement of these rights within different legal systems.

Results: The findings indicate that Islamic family law addresses key human rights concerns but faces challenges when applied within national legal frameworks, especially in multi-religious and pluralistic societies. In some cases, the interpretation of Sharia law can conflict with international human rights standards, particularly in issues related to gender equality and the rights of women in divorce proceedings. The study also highlights the variations in how these issues are addressed across different countries, reflecting the complexity of balancing Sharia law with statutory regulations.

Discussion: This study discusses the challenges of reconciling Sharia law with human rights norms, particularly in countries where there is a multi-religious or pluralistic society. It emphasizes the importance of balancing religious principles with international human rights standards to ensure the protection of fundamental rights. The research calls for greater dialogue between religious and legal authorities to harmonize Islamic family law with human rights frameworks.

Conclusion: The study concludes that while Islamic family law provides a foundation for protecting human rights, there are significant challenges in its application, particularly in countries with diverse legal traditions. Addressing these challenges requires a more nuanced approach that takes into account both religious principles and international human rights standards to create a legal system that is fair and inclusive.

Novelty: This research offers new insights into the complexities of integrating Islamic family law with international human rights standards. By examining case studies from various countries, it highlights the socio-cultural and legal factors that influence the enforcement of human rights within Islamic legal systems. The study contributes to the understanding of how religious legal systems can coexist with modern human rights frameworks, offering practical recommendations for improving the protection of human rights in Islamic family law contexts.

Background: Rapid digitalization has fundamentally transformed the global halal ecosystem by integrating digital technologies into halal certification, electronic commerce, Islamic finance, tourism, pharmaceuticals, education, and supply-chain management. In Indonesia, digital innovation has accelerated the development of a modern halal lifestyle by improving accessibility, efficiency, and market connectivity while simultaneously creating new governance challenges related to regulatory fragmentation, institutional coordination, consumer trust, digital literacy, and compliance with the objectives of Islamic law (Maqāṣid al-Sharīʿah). Although previous studies have examined digital technologies or halal governance separately, limited research has integrated both perspectives within a comprehensive Islamic governance framework capable of explaining how technological innovation can simultaneously promote ethical governance and sustainable public welfare.

Methods: This study employed a qualitative doctrinal research design through a systematic literature review. Data were collected from peer-reviewed journal articles, legal regulations, policy documents, and authoritative publications concerning digitalization, halal governance, and Islamic law. The collected data were analyzed using thematic content analysis, comparative analysis, interpretive analysis, and source triangulation. Maqāṣid al-Sharīʿah served as the principal analytical framework for evaluating how digital technologies contribute to transparency, accountability, consumer protection, institutional collaboration, and sustainable halal ecosystem development.

Results: The findings demonstrate that digital technologies—including halal e-commerce platforms, electronic halal certification, blockchain-enabled traceability, Internet of Things (IoT), and digital compliance systems—significantly improve transparency, accessibility, operational efficiency, and stakeholder participation within Indonesia's halal ecosystem. Nevertheless, their implementation remains constrained by fragmented regulations, inconsistent certification practices, technological disparities, limited digital literacy, insufficient interoperability, and weak institutional collaboration. To address these challenges, this study develops the Maqāṣid-Based Digital Halal Governance Framework (MDHGF) as a conceptual model integrating digital technologies, halal governance, stakeholder collaboration, and the five objectives of Maqāṣid al-Sharīʿah.

Discussion: The proposed framework demonstrates that effective digital halal governance requires collaborative engagement among government institutions, halal certification authorities, technology providers, business actors, academic institutions, and Muslim communities. By positioning Maqāṣid al-Sharīʿah as the ethical and normative foundation of digital governance, the framework strengthens legal certainty, institutional accountability, consumer confidence, transparency, and public welfare while supporting sustainable digital transformation across the halal industry.

Conclusion: Sustainable digitalization of the halal ecosystem cannot be achieved solely through technological advancement. Instead, it requires adaptive governance, coherent regulations, institutional collaboration, and continuous integration of Islamic legal objectives into digital innovation to ensure that technological development contributes to justice, transparency, consumer protection, and long-term societal welfare.

Novelty: The novelty of this study lies in proposing the Maqāṣid-Based Digital Halal Governance Framework (MDHGF), which integrates digital technologies, stakeholder collaboration, halal governance, and the five objectives of Maqāṣid al-Sharīʿah into a unified conceptual model. This framework provides both a theoretical contribution to the literature on Islamic digital governance and practical guidance for policymakers, halal certification authorities, industry, and researchers in developing a resilient, ethical, and sustainable digital halal ecosystem in Indonesia and other Muslim-majority countries.

Background: Critical thinking is an essential competency for Islamic Family Law students because they are expected to interpret legal texts, evaluate contemporary legal issues, and formulate evidence-based arguments grounded in Islamic jurisprudence. However, its development in Islamic higher education remains constrained by conventional teaching practices that limit analytical inquiry and contextual legal reasoning.

Methods: This study employed a qualitative case study at STISA Ash-Shofa Manonjaya. Data were collected through semi-structured interviews with students and lecturers, classroom observations, and document analysis. The data were analyzed using thematic analysis to identify the dynamics, influencing factors, and pedagogical strategies shaping critical thinking.

Results: The findings indicate that although students possess adequate conceptual knowledge of Islamic Family Law, their analytical reasoning remains limited when addressing contemporary legal issues. Critical thinking is influenced by both internal factors, such as learning motivation and self-confidence, and external factors, including lecturer-centered instruction, limited case-based learning, and classroom learning culture.

Discussion: These findings demonstrate that critical thinking develops through the interaction between students' individual readiness and supportive pedagogical environments. Student-centered learning, authentic legal cases, collaborative discussion, and reflective learning can substantially strengthen analytical competence.

Conclusion: Enhancing critical thinking requires pedagogical innovation and institutional support that integrate active learning with contextual legal experiences to prepare graduates for contemporary Islamic legal challenges.

Novelty: This study proposes a context-sensitive pedagogical framework that integrates the perspectives of students and lecturers, offering practical guidance for curriculum development and instructional innovation in Islamic Family Law education.

Background: Digital transformation has become a strategic priority for Islamic banks to improve service quality while maintaining compliance with Sharīʿah principles. Bank Syariah Indonesia (BSI) introduced the Byond application as an integrated digital banking platform to enhance customer experience and operational efficiency.

Methods: This study employed a qualitative case study at Bank Syariah Indonesia KCP Banjar. Data were collected through semi-structured interviews, observations, document analysis, and institutional publications, then analyzed using thematic analysis.

Results: The findings show that Byond has transformed banking services from a branch-centered model into an integrated digital ecosystem. The platform improves service quality by enhancing reliability, responsiveness, assurance, empathy, and digital user experience while simplifying transactions, increasing accessibility, and improving operational efficiency.

Discussion: The findings indicate that successful digital transformation is driven not only by technological innovation but also by the integration of service quality, customer trust, and Sharīʿah governance, which together strengthen the competitiveness and sustainability of Islamic banking.

Conclusion: Byond has improved Islamic banking services through efficient, customer-oriented, and Sharīʿah-compliant digital solutions, supporting sustainable banking development in Indonesia.

Novelty: This study proposes an integrated perspective demonstrating that digital transformation, service quality, Sharīʿah compliance, and customer trust are mutually reinforcing dimensions that shape the sustainability of Islamic digital banking.

Background: Rural communities possess considerable potential for creative economic development; however, many housewives still have limited access to productive entrepreneurial activities. Batik Jumputan, as part of Indonesia's cultural heritage, offers an alternative approach to strengthening household economies while preserving local traditions through community-based empowerment.

Objective: This study aims to analyze the implementation of Batik Jumputan training for housewives, evaluate its contribution to women's economic empowerment, and examine its role in supporting sustainable rural development in Purwajaya Village, Ciamis Regency.

Methods: This study employed a qualitative participatory approach within a university Community Service Program (KKN). Twenty-five housewives participated in the training through collaboration with local PKK organizations. Data were collected through participant observation, semi-structured interviews, documentation, and field evaluation, and analyzed using thematic analysis.

Results: The findings indicate that the training improved participants' technical skills, entrepreneurial knowledge, self-confidence, and collaborative engagement. Participants successfully produced marketable Batik Jumputan products, initiated household-based economic activities, and strengthened appreciation for local cultural heritage despite facing marketing and business sustainability challenges.

Conclusion: Batik Jumputan training effectively integrates cultural preservation, entrepreneurship education, and community participation to strengthen women's economic resilience and promote sustainable village development.

Novelty: This study proposes an integrated community empowerment model that combines university community service (KKN), PKK collaboration, traditional Batik Jumputan craftsmanship, and creative economy development as a replicable strategy for strengthening rural women's entrepreneurship and supporting the Sustainable Development Goals (SDGs).