Artikel ini bertujuan menerangkan dan menjelaskan bagaimana kedudukan dan hukum Tawaf Wada’ serta Tawaf Sunat di Dataran Kaabah bagi jemaah haji dan umrah yang menipu memakai ihram ketika ini di Musim Endemik selepas berakhirnya Musim Pandemik Covid-19 dari justifikasi undang-undang Kerajaan Arab Saudi dan Perspektif Fiqh, al-Quran, dan Hadis Rasulullah saw. Bagi mencapai objektif penulisan ini, method keperpustakaan atau analisa dokumen digunakan untuk menganalisa semua dokumen berkaitan yang dikumpul. Dapatan kertas kerja ini mendapati hukum menunaikan Tawaf Wada’ dan Tawaf Sunat di Dataran Kaabah bagi jemaah haji dan umrah yang menipu memakai ihram ketika ini adalah haram, berdosa serta termasuk dalam adab dan akhlak Mazmumah dan dibimbangi akan menganggu kemabruran Haji dan Umrah berdasarkan Fiqh, al-Quran, hadis Rasulullah saw dan Maqasid Syariah. Manakala justifikasi dan keputusan yang diputuskan oleh Undang-undang kerajaan Arab Saudi yang membenarkan Tawaf di Dataran Kaabah hanya untuk Jemaah Haji pada Musim Haji sahaja dan Jemaah Umrah bagi yang menunaikan Ibadat Umrah sahaja adalah tepat dan selari dengan Al-Quran dan As-Sunah, Fiqh dan Maqasid Syariah bagi mengelakkan Masyaqqah, Zahmah, bersesak-sesak dan kemudharatan serta penularan Penyakit Covid-19 dan Influenza yang mana mempunyai hikmahnya yang tersendiri. Diharapkan, hasil penulisan ini akan menjadi panduan dan rujukan kepada bakal-bakal jemaah Haji dan Umrah yang akan datang agar dapat mengikuti dan mentaati undang-undang Tawaf Wada’ dan Tawaf Sunat yang ditetapkan oleh Ulil’ Amri iaitu Pemerintah Kerajaan Arab Saudi dan menyakini hikmahnya dalam melaksanakan Ibadat Haji dan Umrah berdasarkan akhlak mahmudah seterusnya memperolehi Haji dan Umrah yang Mabrur.

The Maqasid Shariah approach, which includes the concept of Maslahah (good) and Mafsadah (bad), plays an important role in aligning Muslim tourism with Islamic principles. Although Islamic tourism is growing rapidly, research on the application of Maqasid Shariah when making decisions during Muslim tourism is still limited. This article addresses that gap by examining the challenges faced by Muslim travellers in maintaining moral and religious values when making tourism choices. The study's main objective is to integrate the principles of Maslahah-Mafsadah in various aspects of Muslim tourism decisions, including destination selection, travel guides, accommodation options, and halal food aspects. This study analyzes how this concept can help Muslim travellers choose tourism options that align with Islamic values. The study's findings show that an approach based on Maqasid Shariah in tourism decisions can improve Muslim travellers' experience by providing relevant and practical guidance. This article proposes a standard approach that aligns with Maqasid Shariah to help Muslims make more informed, ethical, and beneficial tourism decisions.

Recent reported cases and news on children and the Internet reflect the vulnerability of children when they are online, especially with in using the new medium of social networking websites such as Facebook, Instagram, and Twitter. The criminal justice system faces the dilemma when children break the law, as children are considered as minors who are not legally responsible for their actions. In most cases, the society tend to focus on protecting children from neglect, abuse or harms but often overlooked of protecting children who are involved in harming or causing injury to other people or cause damage to property. It is equally important to address the growing concern on children‘s exposure to usage of the Internet. Thus, the question such as, can the child‘s wrongs on the Internet be considered as a de-linquent act, namely possible wrongful acts conducted by children that would otherwise be an offence if committed by an adult, is ex-plored. The legal status and minimum age of criminal responsibility in Malaysia are also examined. In addition, the Shariah views will be discussed briefly. Then, the paper explores the problems and challenges face by children in using social media websites. Finally, the paper suggests that the government and the community in particular parents and teachers have vital roles to play in ensuring that the poli-cies and rules provide mechanism not only to protect children but also to empower them as a citizen of the country. This may be done by advocating legal awareness and educating the children to be more responsible in their acts online and uphold respect in law, ethics and morality.

The Predominance School of Law in Malaysia today is the Madhhab Shafi‘i. However, several criticisms have been leveled against the exclusive reliance on this School of Law on the argument that it gives room for unnecessary restrictions of freedom, considers some tribes to be special and treats the females unfairly, especially in the matters of Islamic family laws related to polygamy, matrimonial property and divorce. The Religious Departments at various levels in Malaysia were also accused of ignoring this legal conundrum, like those inherited from the polygamous and divorce laws, which as perceived by many, could not only lead to exploitation of the women by irresponsible men but may also favours the husbands in matters of adjudication. This paper attempts to unveil the potential legal intricacies inherited from the Malaysian Family Law through a critical examination of the contending issues raised against it. Thus, such a kind of examination is not only expected to uncover the mix methods used in codifying these laws but, also, will appraise the extent of their compatibility or otherwise to the maqāsīd al-Sharīʿah (the objectives of Islamic Law) and the contemporary International Human Rights Law. In doing so, suggestion on how those laws could be improved upon in order to be in conformity with the objects of Islamic law and the human rights standard will be put forth.

Malaysia is endowed with abundant forest resources that covers about 59.5% of total land area. For most part of Malaysia's economy, much importance is placed on the contribution of forest in agronomy development. Due to apparent large scale land clearing that brought grave consequences to the environment, various initiatives to protect forests from misuse, abuse and overexploitation of forest resources, mainly by plantation companies, were implemented. The attribution of haze caused by burning of forests further pushed for appropriate policies and laws to protect atmospheric quality in Malaysia. Local laws on preventing deforestation and haze are mainly provided in the Environmental Quality Act 1974 and National Forestry Act 1984. Efforts to resolve issues of deforestation and its environmental impacts on air quality should re-emphasize the benefits of practicing Sustainable Forest Management (SFM) to limit environmental impacts of forest activities through continuous participation and commitment from stakeholders, such as the plantation companies. The penalties for deforestation offences in current Malaysian laws whilst it is punitive, should be improved by imposing an environmental tax on polluter companies as a corrective and rehabilitative tool, thus affirming the 'polluter pays principle'. Environmental tax law could be utilized, for example, in restoring the affected forest area to its natural and original state. The categories of persons contributing to the Environmental Fund should be reviewed to address impacts from deforestation and haze. The study attempts to enhance and strengthen the role of companies in their corporate legal responsibilities towards deforestation and haze issues in Malaysia. (C) 2016 Published by Future Academy www.FutureAcademy.org.uk

Adat Perpatih yang menjuraikan keturunan nasab sebelah ibu merupakan pegangan utama dalam struktur pentadbiran tanah adat di Negeri Sembilan. Kertas kerja ini bertujuan untuk mengkaji sejarah perkembangan undang-undang tanah adat di Negeri Sembilan khasnya yang keseluruhannya diadaptasi daripada perbilangan adat. Tumpuan utama dalam perbincangan kertas kerja ini merangkumi undang-undang yang berkaitan dengan sistem tanah Adat Perpatih seperti perlembagaan, Kanun Tanah Negara, Enakmen Pemegangan Tanah Adat dan juga Akta Pengambilan Tanah. Kajian yang dibuat adalah berdasarkan penyelidikan kepustakaan dan juga hasil temubual dengan beberapa individu yang terlibat secara langsung dengan tanah adat. Konklusi kertas kerja ini menggariskan pemahaman berkenaan perkembangan dan isu perundangan berkaitan tanah adat di Negeri Sembilan sejak zaman penjajahan hingga ke hari ini. Adat perpatih which is based on matrilineal lineage forms the main structure of the administration of customary land in Negeri Sembilan. This paper aims to to study the development of customary land law in particular the state of Negeri Sembilan, which is generally derived from customary sayings/idioms (perbilangan adat). The main focus of discussion in this paper comprises of the laws relating to customary land law in Adat Perpatih such as the Federal Constitution, National Land Code, Customary Tenure Enactment and the Land Acquisition Act. This study applies library based research and interview of relevant key individuals who are directly involved in customary land law. It concludes with a developed understanding on the evolution and legal issues pertaining to customary land in Negeri Sembilan since the colonial era until the present day.

Malaysia has agreed that all men and women are accorded equal right to citizenship under the FederalmConstitution. Article 14 (1) (b) and Part II of the Second Schedule of the Federal Constitution provide for citizenship by operation of law for every person born outside Malaysia whose father is at the time of the birth a citizen of Malaysia. However, a Malaysian woman can apply for her child to be registered as a citizen under Article 15(2) of the Federal Constitution. In this regard, the Government has enhanced the implementation of Article 15(2) by way of an interim administrative procedure that was implemented on 1 June 2010 and applies to children born overseas after 1 January 2010 to Malaysian women who are married to foreigners. The core analysis in this article is to examine whether Malaysian laws on women and their children’s rights to citizenship is harmonious with the Women’s Convention.mWe analyse whether Malaysia has taken all appropriate measures, including laws, policies,madministrative decisions and programmes, to eliminate women’s disadvantages based on the principal areas of concern and recommendations of the CEDAW in the concluding comments made against Malaysia following the list of issues and questions in relation to the combined third to fifth periodic reports of Malaysia following the Sixty-Ninth Session in Geneva from 19 February to 9 March 2018 and the application of equality informed by the Women’s Convention.

Studying a law degree programme at the tertiary level in a public university is highly stressful. Apparently, passing extremely rigorous examinations, and completing the chambering period does not guarantee a person to work competently as a lawyer. In reality, final grades are no longer the sole determining factor in deciding employability in a law firm, especially when law firms are keen to employ skilled personnel. Taking into consideration the need to produce multitasking and practiceready law graduates, this article seeks to highlight the need to improve the efficacy of law students and junior lawyers, and then, the essential skills needed by every law student and junior lawyer in addition to the ways to achieve them. To achieve this, an analysis of the general practices of advocates and solicitors in common areas of law such as conveyances, contracts, and civil litigation practice, as well as relevant procedural rules are made. It is suggested that proper training and continuing legal education must be designed to ensure that junior lawyers in the country are equipped with the necessary essential skills for them to have comparable knowledge and skills with their foreign counterparts.

Governance is crucial in both the private and public sectors, and the public sector is extremely important in society. The public sector, typically through a political process, determines the outcomes it seeks and the various types of intervention. These include enacting legislation or regulations, as well as delivering goods and services. Governments must also play a major role in promoting justice, peace, and order, as well as good international relations. Better decision-making is promoted by good governance in the public sector. Effective governance is characterised by rigorous scrutiny, which provides significant pressures for improving public sector performance and fighting corruption. Good governance could indeed enhance the effectiveness, leading to more effective intervention implementation, improved service delivery, and, ultimately, improve results. As a result, people's lives are being improved. It is argued that one way to maintain good governance is to uphold and respect the constitution as the supreme law of the land. As law can be defined as a legal means of regulating society, it can exist in a variety of forms, beginning with the constitution, which can be written or unwritten and is backed by laws and regulations. A good and effective constitution symbolises and provides effective legal protection for local and indigenous people, as well as protection for fundamental human rights and liberties within the context or legal meaning or definition of that country's constitution. The entire concept of a constitution should reflect the backbone of that government's and people's governance. Therefore, this paper attempts to examine the current role of the Malaysian civil court and the constitution in achieving good governance. In analysing the same, this paper employs the common doctrinal legal method. The paper then offers suggestions and recommendations for improving Malaysia's current issues of good governance, intending to uphold the rule of law and preserve the basic structure of the constitution.

Isu peningkatan anak tak sah taraf suatu perkara yang amat membimbangkan dan tidak boleh di pandang remeh. Peratusan peningkatan anak tak sah taraf ini bukan hanya berlaku di kalangan orang bukan Islam, bahkan ia juga berlaku di kalangan orang-orang Islam. Kesan anak tak sah taraf sangatlah besar kerana ia bukan setakat melibatkan hak perwalian yang menentukan sah atau tidak sesuatu perkahwinan bahkan ia berkaitan dengan hak pewarisan. Walau bagaimanapun terdapat perbezaan dari segi konsep anak tak sah taraf antara perundangan Islam dan peruntukan sepertimana yang diguna pakai oleh Jabatan Pendaftaran Negara (JPN). Perbezaan ini memberi kesan yang amat signifikan sama ada dari segi hukum dan juga tanggapan masyarakat terhadap istilah anak tak sah taraf itu sendiri. Kertas kerja ini akan memfokuskan kepada konsep anak tak sah taraf menurut perundangan Islam dan juga menurut peruntukan undang-undang yang diguna pakai oleh Jabatan Pendaftaran Negara (JPN). Maklumat yang diperoleh dalam kertas kerja ini hasil kajian perpustakaan dan temu bual pakar agama, pakar perundangan, JPN dan juga pemilik pusat-pusat jagaan wanita-wanita yang terlanjur. Selain itu kertas kerja ini juga akan membincangkan faktor dan penyelesaian terhadap isu anak tak sah taraf di kalangan orang Islam di Malaysia. Diharapkan dengan memahami faktor atau penyebab peningkatan anak tak sah taraf di kalangan orang Islam, akan terbit satu solusi yang tuntas bagi menyelesaikan permasalahan anak tak sah taraf yang membarah dalam kalangan orang Islam khususnya di Malaysia.

Isu kelahiran anak tidak sah taraf masih belum selesai. Penyelesaian seharusnya dilihat dari akar umbi selaras dengan pendekatan yang diterapkan oleh al-quran dan al-hadith. Artikel ini menganalisis faktor penyumbang kepada kadar kelahiran anak tak sah taraf dalam kalangan masyarakat Islam di Malaysia. Kajian telah ini menganalisis faktor-faktor penyumbang kepada kelahiran anak tak sah taraf menggunakan metodologi temu bual dan analisis dokumen. Secara keseluruhannya, terdapat tujuh tema utama faktor-faktor yang mempengaruhi bilangan kelahiran anak tak sah taraf antaranya ialah, faktor keluarga, agama, pendidikan, rakan sebaya, teknologi, perasaan semula jadi, dan pergaulan bebas. Dapatan kajian ini memperincikan sub-faktor bagi faktor-faktor utama yang seharusnya ditekankan dalam menangani permasalahan ini. Makalah ini kemudiannya mengutarakan solusi bagi faktor-faktor tersebut melalui al-quran dan al-sunnah. Kajian lanjutan perlu dilakukan menerusi pelbagai medium dan metodologi bagi mengisi beberapa kelompangan yang telah dijumpai semasa kajian ini dilakukan.

Islam stressed on the importance of a valid marriage. If a marriage does not comply its requirement and conditions according to Shariah, it will raise negative implications not only on the status of the marriage, but also it will effect the status of the child. Hence, the marriage must be separated. Generally, the Muslim scholars define faraq as separation or dissolution of marriage through talak or otherwise. However, according to Islamic law in Malaysia, faraq is not a dissolution of marriage via talak, but it is an annulment of marriage due to non-fulfillment of terms and conditions which laid down by Shariah. In context of abiding the conditions and terms to marriage, having a wali is one of the conditions in solemnization of a valid marriage. Marriage which is solemnized by a non-qualified wali such as in cases of illegal children will cause the marriage to be separated. Data in this article is obtained from the reported cases tried in the Shariah Courts in Negeri Sembilan. Interviews were conducted with those legal practitioners such as Syarie lawyers, religious officers and judges from Syariah Courts in Negeri Sembilan who deal directly with faraq cases.

The unprecedented pandemic of Covid-19 not only effect the economic and administrative of the country, but it also has pushed to the closure of schools and universities. As a result, the emergence of e-learning or conducting classes via the teaching tools available online such as Microsoft team, google classroom, Zoom and Webex become so imminent to teachers and students. With pandemic of COVID-19, it seems global partnership is urgently needed with teaching and learning are done in a flexible manner by mean of distance learning using the teaching tools provided via the Internet. This article addresses the challenges faced by the university, particularly, in teaching and learning subjects of Syariah and law which need hand-on training and face-to-face lecturers and tutorials. This paper will examine the debates of protecting the public health in cases of COVID-19 as the world is still facing with the uncertainties brought by this dangerous virus. The new norms due to this pandemic introduced new practices such as no mass gathering which include no mass lecture or tutorials, social distancing and regular cleaning regime that are being addressed by the Ministry of Health to public. Hence, it begs to think how teaching and learning Syariah and Law can be materialized in this new norm? As a university which promotes integration of the concept of Naqli and Aqli Knowledge (iNAQ), a revisit to the current situation in facing COVID-19 is essential for the long-term planning of the higher education as well as short term approaches in dealing with its impact. The quality of the assessment made to the students by the lecturers are also crucial in addressing arising issues in teaching and learning during this pandemic. This paper ends with some possible suggestions in maintaining the qualities of teaching and learning of Syariah and Law in this trial time.

Short Message Service’ or ‘SMS’ (Short Message Service) is an online method of communication. Now not only ‘SMS’, even various other forms of online communication arise such as such as WhatsApp, Telegram, Messenger WeChat, Instagram and many others. In addition to providing convenience in the relationship even though the distance is thousands of miles, 'SMS' also has an impact on the law in certain cases. Among the questions that arise is the acceptance of hibah made by ‘SMS’ for those suffering from COVID-19 at the level of Maraḍ al-Mawt according to Islamic law. This article explored the concept of ‘SMS’ as an electronic document and its power in proof in a grant-related case by a COVID-19 patient in a Maraḍ al-Mawt situation. In addition to tracing the concept of Maraḍ al-Mawt and its conditions according to fiqh and legislation, this article will also link it to COVID-19 and ‘Terminal Disease’ according to modern medicine. This article will indirectly answer the legal question about the necessity of making hibah by COVID-19 patients in Maraḍ al-Mawt condition.

Article 12 of the International Covenant on Economic, Social, and Cultural Rights (ICESCR) states the right to health as a fundamental human right. It emphasizes that healthcare should be available, accessible, acceptable, and of high quality for all individualsThe COVID-19 pandemic broadened the focus while highlighting the necessity of integrating biosecurity—including plant, animal, and human health—with a comprehensive One Health strategy within the framework of human rights.This doctrinal research examines key international agreements and organizations that govern biosecurity, biosafety, and the prohibition of biological weapons. It aims its integration with the right to health. The study finds that international public health and biosecurity regimes are fragmented, often leading to inconsistency in policy implementation  The major international agreements and institutions that control biosecurity, biosafety, and the ban on biological weapons are examined in this doctrinal study. It seeks to integrate the right to health. According to the findings, fragmented international public health and biosecurity regimes frequently result in inconsistent policy implementation. This article introduces a unified policy model that aligns biosecurity governance with the right to health, peace, and sustainable innovation. The integrative approach protects human health and biodiversity from a range of biological threats, offering new insights to the field.

Wali merupakan rukun penting dalam perkahwinan. Tanpa wali maka sesebuah perkahwinan itu tidak akan terhasil. Para fuqaha Islam telah menggariskan bidangkuasa kepada wali untuk menikahkan orang yang di bawah tanggungjawabnya mengikut tertib wali, secara amnya kuasa tersebut tidak boleh berpindah kepada orang lain selagi wali yang berada di kedudukan awal masih hidup dan mampu melaksanakan tanggungjawab sebagai wali. Walau bagaimanapun dalam sesetengah kes tertib wali boleh berpindah kepada wali hakim kerana beberapa sebab yang diiktiraf oleh syarak. Kajian ini menggunakan metod kualitatif melibatkan kajian kepustakaan dan kajian kes, di mana ia akan melihat secara lebih spesifik definisi wali dan wali hakim dalam pensyariatan Islam, sebab perpindahan wali nasab kepada wali hakim berdasarkan hukum syarak dan juga undang-undang yang berkuatkuasa di Malaysia serta sebab-sebabnya. Dapatan kajian merumuskan bahawa tertib wali dalam perkahwinan merupakan satu kewajipan yang perlu dipatuhi, walau bagaimanapun masih terdapat beberapa pengecualian yang dibenarkan melangkauinya menurut pandangan para fuqaha termasuk dalam kes wali hakim. Ini bagi memastikan tujuan pensyariatan dan maslahah umat Islam sentiasa diutamakan. Kajian mendapati, perpindahan wali telah diamalkan dalam undang-undang perkahwinan di Malaysia. Peranan wali hakim juga telah ditetapkan dalam Enakmen Undang-undang Keluarga Islam di negerinegeri. Sungguhpun begitu, kajian mendapati masih kedapatan kes-kes yang melibatkan kesalahan penggunaan wali hakim, terutamanya kes-kes berkaitan perkahwinan tidak mengikut undang-undang seperti kahwin di Selatan Thailand. Kes seumpama ini perlu diambil cakna oleh pasangan dan juga pihak berwajib bagi memastikan ianya memenuhi syarat sah perkahwinan dan mencapai matlamat perkahwinan itu sendiri.

Dokumen merupakan kaedah pembuktian yang paling utama pada hari ini. penerimaan dokumen pada awalnya terhad kepada urusan tertentu, namun kini ia telah diterima dalam semua urusan sama ada berkaitan dengan urusan muamalat, perbankan, urusan nikah cerai, termasuklah dalam urusan wasiat dan hibah. Dengan perkembangan teknologi terkini, dokumen tidak hanya terhad kepada tulisan biasa bahkan ia juga dalam bentuk elektronik seperti email, WhatsApp, telegram, mesej dan seumpamanya. Persoalannya sekarang, sejauh manakah penerimaan dokumen elektronik dalam pembuktian khususnya hibah yang dilakukan oleh mereka dalam situasi mard al-mawt kerana menghidapi penyakit COVID-19. Kajian in menggunakan kaedah kualitatif dengan merujuk kepada kitab-kitab fiqh, fatwa-fatwa semasa, buku-buku perubatan moden dan juga pandangan pakar perubatan. Kaedah kualitatif ini bagi menjawab beberapa persoalan dan objektif iaitu konsep dokumen elektronik dalam pembuktian, penerimaan hibah dalam situasi maradh al-mawt bagi pesakit COVID-19 dan sejauh manakah COVID-19 mempunyai hubungan kait dengan mardh al-mawt. Di harapkan kertas ini dapat merungkaikan hukum hibah melalui dokumen elektronik bagi mereka dalam keadaan maradh al-mawt bagi COVID-19 menurut perundangan Islam.

Pandemik COVID-19 telah membawa impak besar terhadap aspek sosial, ekonomi, dan psikologi-spiritual masyarakat, terutamanya golongan B40. Dalam Islam, isu kemiskinan adalah suatu keadaan yang mesti diatasi kerana kesannya memberi impak yang besar ke atas individu, masyarakat dan keunggulan agama Islam sebagai penyelesaian masalah sosial, ekonomi, politik, budaya dan sahsiah. Kajian ini bertujuan untuk mengenal pasti keperluan khusus dalam menangani isu-isu pasca COVID-19 yang dihadapi oleh remaja dan wanita B40 di Malaysia. Kajian ini juga meneliti model pemerkasaan golongan wanita dan remaja konvensional sedia ada khususnya dari perspektif Barat dan kritikan terhadapnya. Selain itu, fokus utama kajian ini adalah meneroka kaedah ataupun strategi Islam serta peranan rakyat dan pemerintah dalam membasmi isu sosial, ekonomi dan psikologi spiritual secara bersepadu bagi mengisi kelompangan kajian konvensional yang lepas. Hasil analisis keperluan tersebut, model pemerkasaan kemandirian golongan B40 dicadangkan untuk dibangunkan dan dinilai dalam meningkatkan kesejahteraan kehidupan mereka dalam konteks kelestarian komuniti Madani. Kajian ini dilakukan menggunakan kajian perpustakaan dan analisis kandungan daripada bahan sekunder seperti artikel jurnal, buku dan akhbar. Hasil kajian awal ini mendapati bahawa keadaan sosio-ekonomi pasca COVID-19 yang mencabar memerlukan pendekatan holistik yang tidak hanya terfokus pada bantuan kewangan, tetapi juga kepada aspek pemerkasaan kemandirian dan kelestarian komuniti ini secara bersepadu. Oleh yang demikian, program pemerkasaan yang komprehensif mampu meningkatkan kesejahteraan dan kemandirian individu dalam komuniti terpinggir. Namun, terdapat kekurangan kajian empirikal yang secara spesifik memberi tumpuan kepada B40, remaja dan wanita di kawasan perumahan kos rendah pasca COVID-19 dari kerangka Islam secara menyeluruh. Oleh itu, penyelidikan ini diharap dapat mengenal pasti keperluan khusus mereka, dalam membangunkan Model Pemerkasaan Kemandirian Wanita dan Remaja B40 menurut kerangka Islam secara bersepadu. Model Pemerkasaan Kemandirian Komuniti B40: Wanita dan Remaja dibina berbingkaikan acuan Islam secara bersepadu seperti Model Perubahan Sosial Ibnu Khaldun, Model Pembangunan Berteraskan Islam oleh Syukri Salleh dan Maqasid al-Syariah dijangka dapat memberikan panduan praktikal untuk meningkatkan kesejahteraan hidup khususnya wanita B40 dan remaja pasca pandemik dan selari dengan matlamat pencapaian lima dari enam Prinsip Malaysia Madani, iaitu kemampanan, kesejahteraan, daya cipta, hormat, keyakinan, ihsan.

Pandemik COVID-19 2019-20 secara global berpunca daripada sindrom pernafasan akut teruk koronavirus 2 (SARS-CoV-2). Wabak ini pada mulanya dikesan di pertengahan Disember 2019 di Bandaraya Wuhan, Hubei China dan telah diiktiraf sebagai pandemik oleh Pertubuhan Kesihatan Sedunia (WHO) pada 11 Mac 2020. Secara umumnya, pandemik COVID-19 boleh membawa maut kepada penghidapnya dan hingga ke saat ini, pakar perubatan belum menemui ubat atau rawatan secara spesifik kepada pesakit COVID-19. Walau bagaimanapun, setakat ini perbincangan mengenai hibah bagi kes maradh al-mawt bagi pesakit COVID-19 belum diperbincangkan kerana ia merupakan isu yang baru melanda dunia hari ini. Kajian ini akan membincangkan konsep pandemik COVID-19 menurut klinikal dan juga menurut pandangan fiqah. Selain itu juga, perbincangan dibuat mengenai konsep maradh al-mawt menurut fiqah dan perundangan semasa. Penjelasan turut dibuat mengenai status penghidap COVID-19 kategori penyakit terminal atau maradh al-mawt menurut fiqah diikuti beberapa kes yang pernah dilaporkan berkenaan maradh al-mawt. Akhir sekali Huraian juga akan menyentuh mengenai kesan hibah yang dibuat bagi pesakit COVID-19 sekira telah mencapai tahap kritikal. Hasilnya, hibah yang dibuat oleh pesakit COVID-19, boleh dikategorikan sebagai hibah maradh al-mawt sekiranya pakar perubatan telah mengklasifikasikan keadaan semasa pesakit tersebut telah sampai ke tahap kritikal.