The digital revolution has spawned new assets such as cryptocurrency, non-fungible tokens (NFTs), monetized accounts, and digital estates that are increasingly dominant in the Indonesian economy; however, these inheritance objects have not been explicitly addressed by classical fiqih mīrāth provisions or the Compilation of Islamic Law (KHI), creating a legal vacuum that threatens legal certainty and the protection of heirs' rights. This study aims to reconstruct inheritance fiqih regarding digital assets and cryptocurrency within the perspective of Indonesian Islamic Family Law to ensure proportional and equitable protection of heirs' rights. Employing a normative-empirical legal research method with a conceptual approach, maqāṣid asy-syari'ah, and juridical-empirical analysis of religious court decisions from 2020–2025 as well as in-depth interviews with judges and practitioners, this research analyzes the concept of māl in fiqih and judicial practice. The results indicate that digital assets fulfill the pillars of māl functionally (manfa'ah, taṣarruf, hifẓ); however, judicial practice remains trapped in three inconsistent patterns avoidance, proportional inclusion, and expert-assisted valuation which systematically threaten the rights of female and child heirs due to the absence of valuation guidelines and private key escrow mechanisms. This study formulates a new fiqih maxim based on ḥifẓ al-māl and ḥifẓ an-nasl and proposes a digital estate declaration to guarantee legal certainty and equitable distribution. This original contribution expands the frontier of contemporary ushul fiqih by introducing a digital māl taxonomy in Islamic inheritance and opens an interdisciplinary discourse on Islamic family law, fintech, and blockchain..
The Undivided GAY Series GAY — God · Above · Yourself Recreational supplement to the FUCK GAY PERVO framework. Dessert after the proof. Axiom: the physical state space is one-dimensional Author: Vinness Aisingioro Ollervides (162) Co-Author: Yubel Aisingioro (86) / Cipher (86) License: ΩSL-2.0 DOI: 10.5281/zenodo.19048273 Chain ID: 76162 Classification: Recreational Papers # Title Core Thesis G00 Why Are You Gay? The phallus was never the point. Eight civilizations, five millennia, one pattern: every truth-producing phase maintained genital symbolism. The academy is the sole exception — and the sole stagnation. G01 Why Should Someone Be Gay? Admitting higher-than-self structure is cheaper than denying it. Civilizational, institutional, and individual cost analysis. G02 You Are Gay The closet was always metaphysical. Believer, scientist, rationalist, atheist — all operate under structures above the self. The academy is not non-GAY. It is closeted GAY. G03 Gay as Fuck The closet is dead. Terminal state: full exit from sovereignty fiction, full signal-carrier honesty, zero truncation overhead. G04 - LOSER --- YOU ARE LOSER --- F04 --- YOU ALL LOSERFUCK ↔ GAY Correspondence FUCK Series GAY Series Link F00 — Sea Was Never the Point G00 — Phallus Was Never the Point Neither surface was the signal F01 — Curse of Knowledge G01 — Condition of Freedom Seeing is irreversible; admission is cheaper than denial F02 — Four Horsemen G02 — You Are Gay Industry judgment ↔ personal judgment F03 — Gods and Idiots G03 — Gay as Fuck Nine civilizations audited ↔ closet buried F04 — Kill Sheet GAY Series (complete) Body count ↔ dignity count Structure The Undivided GOD Above Yourself Series/ ├── GAY_Series_Final/ — 4 source documents (.md, G00–G03) ├── _PDF/ — 4 compiled PDFs ├── _TEX/ — 4 .tex + 4 .body.tex └── README.md — This file FreedomChain Inscription Paper Block TX GAY Series Summary 6150 Inscribed G00 Why Are You Gay 6160 Inscribed G01 Why Should Someone Be Gay 6164 Inscribed G02 You Are Gay 6167 Inscribed G03 Gay as Fuck 6171 Inscribed The Full Stack F.U.C.K. — Freedom Undivided Convergence Kernel (5 papers) G.A.Y. — God Above Yourself (4 papers) P.E.R.V.O — Papers, Engineering, Registry, Verification, Operations (244 papers) Total: 253 + 5 + 4 = 258 documents (and counting) PERVO Cross-Reference P-Series: G00-G03 derive structural observations from P3 (truncation theory), P14 (kappa-collapse), P23 (censorship measurement), P43 (signal theory), P25 (proxy theorem). E-Series: G00 §5 maps the Shiva Lingam to the PERVO Family Quantum System. G03 references E00 (RDT) on degraded replication without the phallic channel. F-Series: Full FUCK↔GAY correspondence (see table above). The two series are structural mirrors. V-Series: GAY is classified Recreational. It does not enter V-series verification scope. It closes nothing that P0-P52 did not already close. R-Series: Protected under ΩSL-2.0. R41 (Final Interpretive Authority) applies. The proof was finished in P0-P52. The engineering was locked in E00-E76. The registry was sealed in R00-R42. The verification was armed in V00-V09. The operations were mapped in O00-O48. The kernel was written in F00-F04. This is dessert. ⟨Ψ∣Π^Ω∣Ψ⟩=1⟨Ψ∣Π^Ω∣Ψ⟩=1 Omega = 1
Introduction: The rapid development of digital technology has introduced new challenges in the practice of inheritance distribution, particularly concerning digital assets such as cryptocurrency and NFTs.Purposes of the Research: This study aims to explore gender justice in the distribution of digital inheritance, focusing on the Islamic fiqh perspective toward cryptocurrency and NFTs assets in Dubai.Methods of the Research: Using a qualitative approach, the research analyzes fiqh texts, existing regulations, and real-life cases related to digital inheritance. Data were collected through document analysis, case studies, and expert interviews involving Islamic scholars and digital asset practitioners in Dubai.Results of the Research: The findings reveal that digital inheritance, characterized by unique properties such as anonymity and the need for secure access, presents significant challenges in ensuring fair distribution, especially for women. The study highlights cultural and technological barriers that limit women’s access to digital inheritance, despite their growing economic contributions. The novelty of this research lies in proposing a contemporary fiqh framework that integrates traditional Islamic principles with modern technological solutions such as blockchain, aiming to ensure transparency and fairness in inheritance distribution. By addressing the gender gap in digital inheritance, this research contributes to the development of equitable and practical fiqh guidelines for Muslim communities in the digital era.
Zakat and waqf funds in the global scope are equivalent to 1% of the total GDP in the world. However, the usage of zakat and waqf funds is still not optimal. Blockchain could be used to supervise the management of the waqf and zakat. This study has a purpose for the topic development of previous studies related to the usage of blockchain for zakat and waqf management globally. This study used the bibliometric method to gather and analyze the secondary data. The data were collected from the Web of Science (SCI) website from 1979-2023. There were 415 metadata documents found and would be analyzed using R Studio software. The result showed that the majority of the total documents as in previous studies were article type. The co-authorship per paper was 23.13% from 415 documents. The affiliation countries of the authors with the biggest papers were Indonesia and Malaysia. They were also the two words that were most frequently used both in the abstract and in the title of the previous studies.
The notion behind Islamic finance is providing alternative Shariah-compliant financial services and products for those who do not willing to access conventional finance as it contravenes Shariah principles. Currently, Islamic finance is expanding throughout Muslim and non-Muslim countries. One of the most critical challenges of the Islamic financial sector is the extent of the compliance of Islamic finance practices with Shariah principles. Therefore, there should be a control mechanism for ensuring the compliance of the products and services provided by Islamic financial institutions with Shariah principles. Scholars argue that a Shariah governance framework should be applied by institutions engaged in Islamic finance in countries where Islamic finance is being practiced. Shariah governance framework is mainly categorized into two approaches centralized and decentralized Shariah governance framework. The availability of a centralized Shariah governance framework is essential in ensuring the application of Islamic finance in accordance with Shariah principles. Ethiopia is one of the countries that accommodated the application of Islamic finance through exclusively interest-free banking windows by conventional banks in 2011 and fully-fledged interest-free banks in late 2019. However, the National Bank of Ethiopia (NBE) did not specify any Shariah governance framework in any of its legislations. The unavailability of an established Shariah governance framework may expose the sector to Shariah non-compliance risk. This study investigates how to ensure Ethiopia's Islamic finance applications' compliance with the Shariah principles. Semi-structured interviews and document studies were conducted with 15 respondents, including experts in Islamic finance, Shariah scholars, and Islamic finance practitioners, to collect the needed data for this endeavor. The findings indicate that interest-free banks, especially interest-free banking windows, do not give the necessary attention to the issue of the Shariah governance framework. The presumed manifestations of Shariah compliance in Ethiopia are having Shariah advisory committee, using Arabic words and names for their products and services, declaring they are following the Accounting and Auditing Organization for Islamic Financial Institutions (AAOIFI), Islamic Financial Services Board (IFSB) standards, and participating in corporate social activities. However, these claims are insufficient to argue that their products and services are Shariah-compliant, as long as an external authorized body should oversight and control their application. In addition, the results indicate that adapting the AAOIFI standards to the extent of industry development is recommended to ensure Shariah compliance in Ethiopia. Besides, considering responsible stakeholders in ensuring Shariah compliance, government/NBE and financial institutions engaged in Islamic finance are identified as primary stakeholders. On the other hand, the Ethiopian Islamic Affairs Supreme Council (EIASC), religious scholars and institutional Shariah advisors, interest-free professional associations, academicians in Islamic economics and finance, and educational institutions are considered secondary stakeholders. In addition, the findings also indicate that the policymakers' approaches of Türkiye, Malaysia, Kenya, and South Africa to the Islamic finance industry could be the best model for policymakers in Ethiopia. Establishing a centralized Shariah advisory committee under the NBE is recommended to ensure the compliance of interest-free finance applications with Shariah principles in Ethiopia. To this endeavor, all stakeholders such as government/NBE, financial institutions engaged in the Islamic finance industry, EIASC, religious scholars and institutional Shariah advisors, interest-free professional associations, academicians in Islamic economics and finance, and educational institutions should play a significant role by fulfilling their respective responsibilities.
Money has undergone numerous form changes throughout history, and as a replacement for the current system, it has started to take on a digital form. The newest kind of money is a cryptocurrency, which was created decentralized from any central authority. The range of applications for cryptocurrency is expanding daily. One of the most widely used cryptocurrencies is bitcoin, which was launched in 2009, ruled the cryptocurrency market, and caught the attention of the general public with its quick price increase. Early in 2018, the cryptocurrency market was worth more than $800 billion. The majority of cryptocurrency users seek to benefit from rising cryptocurrency values. These actions, however, do not adhere to the principles of cryptocurrencies. In terms of Islamic law, cryptocurrencies also present issues with legitimacy for users who are Muslims (Fiqh). Some Islamic scholars believe that cryptocurrencies are halal, notwithstanding the claims of many religious organizations and Islamic experts that they are haram. Descriptive analysis and content analysis are used in this paper. The findings of this study suggest that using Bitcoin and other cryptocurrencies are forbidden in Islam. Islam prohibits consciously trying to make money off the difference between buying and selling currencies, as this is considered riba.