Today in the era of disruption 4.0, an interesting thing in Indonesia is related to the presence of Crypto Investments such as Bitcoin (digital currency), where which is one of the economic indicators that can affect the global economy. Now business transactions are using online media (digitalization). Therefore, the Indonesian people need legal certainty in utilizing transactions for this crypto investment activity. This study aims to legally analyze crypto investments used for buying and selling transactions in Indonesia from the perspective of Islamic law and creed theory. This study uses the Library Research Method, where the data is obtained by means of a literature study through laws, government regulations, Fatwa DSN MUI, and the theory of creed / testimony / Shahadah. As a result, by referring to the creed theory that Crypto Investments such as Bitcoin have laws that are permitted when used as a medium of exchange. This law only applies to parties who acknowledge and are willing to use it. Meanwhile, Bitcoin as an investment is illegal. However, Crypto as a transaction tool in online trade is a renewable innovation in economic development in Indonesia today. So there is a need for special regulations to use Crypto.

Dewasa ini dimana memasuki era digital (era revolusi industri 4.0), terkait karakter merupakan proses atau usaha yang dilakukan guna membina, membentuk tabiat dan watak, serta tingkah laku yang baik berlandaskan nilai-nilai Agama. Membentuk karakter memang tidak semudah membalikan kedua telapak tangan. Karakter diibaratkan sebuah bangunan yang kokoh (permanen), butuh waktu yang lama dan energi yang tidak sedikit untuk mengubahnya. Berbeda dengan bangunan yang tidak permanen yang menggunakan bahan-bahan rapuh, maka mengubahnya pun akan lebih cepat dan mudah. Akan tetapi karakter bukanlah sesuatu yang mudah diubah, maka tidak ada pilihan lain bagi kita semua kecuali membentuk karakter anak mulai sejak usia dini. Tujuan penelitian ini yaitu untuk mengetahui karakter dan budaya sekolah dalam membangun karakter anak di Raudhatul Athfal (RA) Al-Azhar Citangkolo Kota Banjar Jawa Barat. Dalam penelitian ini peneliti menggunakan metode penelitian kualitatif dengan subyek peneliti 15 anak. Pengumpulan data dilakukan dengan menggunakan observasi, wawancara, dan dokumentasi. Data dianalisis secara kualitatif dengan cara pengumpulan data, reduksi data, display data, dan penarikan kesimpulan. Hasil penelitian menunjukan bahwa membangun karakter anak di sekolah harus dengan pembiasaan, keteladanan guru dan segenap pihak sekolah maupun orang tua di rumah. Pelaksanaan pembelajaran guna membangun karakter anak melalui budaya sekolah, yang menggunakan pembiasaan dan keteladanan di Raudhatul Athfal (RA) Al-Azhar Citangkolo adalah: 1) mengajarkan perbuatan jujur, 2) mengajarkan anak tentang sikap tanggung jawab, 3) mengajarkan anak tentang perbuatan disiplin, 4) bekerja sama dengan temannya.

This research aims to build the value of rahmatan lil 'alamin in Indonesian economic development at 4.0 era from the perspective of philosophy and shariah economic law. The role of both is considered important regarding with freedom to do any economic activities in Indonesia as the non-Islamic state in the formal term yet at the same time is known as a sharia economic community due to its world’s largest Moslem population. This literature-normative research is  qualitative with a statutory, historical, comparative and conceptual approach. It found that first, rahmatan lil 'alamin (sheltering the entire ummah and not exclusive to Moslem only) value enables the philosophy of Islamic law to contribute in developing Indonesian economy. The goal of Islam as a religion to guide its believers toward the happiness of the world and the hereafter and the triangle concept among philosophy of God, human, and nature, for example, make it possible for Islamic economic with its rahmatan lil 'alamin values to cover deficiencies of the conventional economic system. Second, the philosophy of rahmatan lil 'alamin in Islamic economics can be manifested by organizing social services, such as waqf, relying on the spirit of building justice in life, narrowing social gaps, as well as enlivening Islamic values. In the era of 4.0, implementation of the value can be adjusted to recent demands and situations, such as cash waqf, halal industry, halal food, halal tourism and so on(Riset ini bertujuan menggali nilai-nilai rahmatan lil ‘alamin dalam perekonomian Indonesia era 4.0 menurut tinjauan filsafat dan hukum ekonomi syariah. Peran keduanya dianggap penting terkait kebebasan berekonomi dalam konteks Indonesia yang bukan merupakan negara Islam secara formal namun memiliki komunitas ekonomi Syariah sebagai negara Muslim terbesar di dunia. Penelitian kepustakaan-normatif ini bersifat kuantitatif dengan pendekatan perundang-undangan, sejarah, perbandingan, serta konseptual. Ia sampai pada kesimpulan bahwa, pertama, konsep rahmatan lil ‘alamin  yang menaungi seluruh ummat—tidak hanya umat Muslim—memungkinkan filsafat hukum Islam berkontribusi dalam mengembangkan perekonomian Indonesia. Tujuan Islam untuk mencapai kebahagiaan dunia-akhirat serta konsep triangle antara filsafat Tuhan, manusia dan alam, misalnya, memungkinkan tertutupinya kekurangan dalam sistem ekonomi konvensional dengan sistem ekonomi Islam. Kedua, nilai rahmatan lil ‘alamin dalam hukum ekonomi Islam dapat diwujudkan dengan menyelenggarakan kegiatan-kegiatan sosial seperti wakaf dengan semangat menciptakan kehidupan yang berkeadilan, mengurangi kesenjangan sosial serta menghidupkan nilai-nilai keislaman. Di era 4.0, implementasi nilai rahmatan lil’alamin dapat disesuaikan dengan tuntutan zaman semisal wakaf tunai, industri halal, makanan halal, wisata halal, dan lain sebagainya)

Talking about Islamic business is closely related to mu'amalah (economy) which is based on Islamic law. Understanding of sharia companies and the current business environment is very necessary for Muslim business actors to support their understanding of sharia companies and the sharia business environment in accordance with sharia principles including noble moral values such as morals (fair, honest, trustworthy, professional, transparent, and ethical). honest), al-amin/amanah, avoiding the words "haram" and dzalim), these are the basic principles in carrying out business practices for Muslim entrepreneurs. This study aims to reveal and analyze related to Standardization of Companies and the Sharia Business Environment in Indonesia and the Urgency of Choosing Companies and the Sharia Business Environment in Indonesia?. The method in this study uses a library research method with the main sources from books, journals and the internet as well as other literature on Corporate Standardization and the Islamic Business Environment in Indonesia. The results showed that Islamic companies are companies that have obtained a halal certificate from the LPH (Halal Guarantee Agency) from the Indonesian Ulema Council, with various categories including; 1) Have a certificate of Halal Assurance Certificate (SJH); 2) Obtain “A” status in all listed facilities; 3) Perform timely renewal (register to CEROL-SS23000 three months in advance and finish no later than the previous validity period); 4) There were no weaknesses during the audit for the last four years (not the result of improvement of weaknesses). Therefore, the embodiment in creating an Islamic Business Environment that needs to be emphasized is Islamic business ethics itself, such as improving service to consumers, providing adequate company places/locations, superior facilities and so on.

Indonesia is a state of law related to the disparity in the decisions of different judges in deciding a case, especially in criminal decisions. A more in-depth study is needed, especially in the case of rape, where in rape cases in Indonesia, several judges have sentenced them to death. This study aims to uncover and explore the Internalization of Progressive Islamic Law (Mashlahat) in Amending Criminal Law in the Death Penalty by Judges Against Defendants in Rape Cases in Indonesia. Progressive Islamic Law promoting peace (Mashlahat) can realize legal protection and peace for the people of Indonesia. The approach in this study uses an empirical juridical approach. This research is also normative-legal, qualitative, and uses descriptive methods through literature studies. This research is sourced from various books, international journals, and national journals. The results of the study concluded that 1) Progressive Islamic Law Internalization in Indonesia in changing criminal law can be carried out by changing the law, which can be done through peace (maslahat) by prioritizing Islamic values rahmatan lil 'alamin in developing and incorporating Islamic legal values into the national legal system in Indonesia; 2) the occurrence of changes to criminal law in Indonesia which was decided by this Judge (Criminal Disparity), among others: a) the judge sentenced to life imprisonment; b) the death penalty; c) 12 years in prison; d) Castration punishment; e) 4 years imprisonment; 3) Internalization of Progressive Islamic Law towards changes in criminal law in Indonesia, when a court judge wants to decide his case, for example in a rape case, a decision can be made through the Mashlahat (peace) concept without having to decide the case with a life sentence or up to the death penalty, especially for perpetrators of rape.