Pendekatan holistik ialah pendekatan yang merangkumi empat domain bagi manusia secara bersepadu yang merangkumi aspek biologi, psikologi, sosial dan spiritual. Fenomena masyarakat di Malaysia kini sama ada di agensi kerajaan mahupun swasta lebih banyak berada di rumah untuk bekerja akibat penularan wabak COVID-19. Situasi ini menyebabkan kekerapan ahli keluarga yang keluar rumah untuk beraktiviti makin terhad dan dikhuatiri meningkatkan jumlah masalah kesihatan mental dalam kalangan masyarakat. Jumlah talian bantuan sokongan sosial di Malaysia turut dilaporkan semakin meningkat. Lebih mengejutkan apabila 85.5% panggilan ini membabitkan isu berkaitan kesihatan mental yang memerlukan sokongan emosi dan kaunseling seperti stres akut, keresahan, kemurungan, penderaan, dan tingkah laku bunuh diri. Dari awal Januari hingga 21 Mei 2021, dilaporkan sejumlah 101,150 panggilan yang diterima, yang mana 91.2% memerlukan sokongan emosi dan kaunseling. Panggilan ini merangkumi pesakit COVID-19, individu yang menjalani kuarantin, petugas barisan hadapan, keluarga yang kehilangan ahli keluarga akibat COVID-19 dan kumpulan rentan. Justeru, kajian ini akan menggumpul dan mengusulkan beberapa cadangan pendekatan holistik yang boleh dilaksanakan menerusi perbahasan al-Quran, Hadis dan pandangan sarjana Muslim dalam mengadakan aktiviti yang bermanfaat di rumah bersama ahli keluarga. Kajian ini menggunakan sepenuhnya metode kualitatif dalam komponen dokumentasi melalui tafsir al-Quran, syarah Hadis serta kajian sarjana Muslim terdahulu dan kontemporari. Hasil kajian menunjukkan perbahasan menerusi maklumat Islami sesuai dengan masa dan keadaan semasa dalam menangai isu-isu yang berlaku terutamanya ketika pandemik COVID-19. Penemuan ini mampu menambahkan koleksi terapi berasaskan empat domain utama manusia berasaskan maklumat Islami serta mengurangkan bebanan perasaan masyarakat ketika terlalu lama berada di rumah.

The COVID-19 outbreak has been spreading around the world for almost two years. The spread of this epidemic has led the World Health Organization (WHO) to declare COVID-19 as a pandemic as it has affected various sectors especially the economic, social, educational and borderless health sectors. This situation also affects zakat institutions and centers when the poverty rate among students and those affected by health problems increases. At the same time, the number of those who still drop out of receiving zakat assistance remains the same. Apart from that, the inefficient data recording of the asnaf group is also one of the problems faced in the distribution of aid. This requires institutions and zakat centers to formulate new strategies in the face of this pandemic. Thus, this study examines the strategy of the Zakat Sedekah and Wakaf Unit of UiTM Kelantan Branch (UZSW) in the management of zakat to face the COVID-19 pandemic. This study uses a qualitative method. Data was collected from secondary data, namely the annual report to obtain data related to UZSW from 2020 to 2021. Primary data was also used through interviews to obtain accurate information on the distribution of zakat asnaf students. Observation methods are also used to understand the work of UZSW in ensuring the distribution of zakat is implemented effectively. As a result, several themes were defined from the data before being analyzed based on content analysis method.

The Malay community represents the largest majority group in Malaysia and is rich in traditional wisdom and practices that are a part of the social fabric and shared in communal life. These traditional wisdom and practices are manifested through various old adages and taboos believed to have an impact on life. Therefore, an analysis of the book 'Ta’lim wal Muta’llim' specifically focuses on the chapter of adages and taboos that hinder one's livelihood, which can be associated with the discussion of hadith analogy and the analysis of the elderly population in Kuala Lipis, Pahang. The use of this book is seen as closely related to the Malay community. From the research, it was found that 34 adages and taboos that invite poverty listed through the work of al-Zarnuji are closely related to elements within the Malay community in Kuala Lipis, Pahang. The results show that out of these 34 adages, 31 are commonly heard among the people of Kuala Lipis, and they can be linked to 21 Hadiths. The remaining ones are not related to Hadith sources. Furthermore, these adages and taboos are seen as beneficial guidance and advice for the community in navigating the course of life, and some are still practiced to this day.

Issues related to sexual misconduct have always been one of the factors causing breakdown of values and moral. This problem occurs not only in Malaysia, but in almost every country in the world. However, perspective on sexual misconduct might vary according to race, customs, and countries. Consequently, this study focuses on the issues of sexual misconduct from the Islamic perspective by evaluating them based on the Quranic sources in view of its relation with an element of maq??id al-shar?'ah, i.e. the Protection of Lineage, which has always been stressed in Islamic law. This study purports to identify the factors contributing to sexual misconduct during the time of Prophet Joseph and Prophet Lu?, as well as emphasizing on the ways to solve these symptoms through ibrah (lessons) found in the Quran. Data collection is from secondary resources on the basis of literature studies and the collected data were analysed using content analysis. The findings showed five main factors of sexual misconduct; they are attraction towards physical appearance, seduction, existing opportunity, ignorance, and temptation of unnatural desire. The approach to address these issues involve outward methods such as giving advice and da’wah (call toward God) in wise manner. While spiritually, dependency on Allah through prayers and tawakkul (reliance) is continually practised as the main basis of submission to Him. Such methods that have been utilized to address sexual misconduct are still relevant to be implemented and applied in our times, specifically in our country, in order to curb and curtail the problem as well as safeguard the well-being of the ummah and the nation.

Fenomena masyarakat di Malaysia di era pandemic COVID-19 sama ada di agensi kerajaan mahupun swasta lebih banyak berada di rumah untuk bekerja. Situasi ini menyebabkan kekerapan ahli keluarga yang keluar rumah untuk beraktiviti makin terhad dan dikhuatiri meningkatkan jumlah masalah kesihatan mental dalam kalangan masyarakat. Jumlah talian bantuan sokongan sosial di Malaysia turut dilaporkan semakin meningkat. Lebih mengejutkan apabila 85.5% panggilan ini membabitkan isu berkaitan kesihatan mental yang memerlukan sokongan emosi dan kaunseling seperti stres akut, keresahan, kemurungan, penderaan, dan tingkah laku bunuh diri. Dari awal Januari hingga 21 Mei 2021, dilaporkan sejumlah 101,150 panggilan yang diterima, yang mana 91.2% memerlukan sokongan emosi dan kaunseling. Panggilan ini merangkumi pesakit COVID-19, individu yang menjalani kuarantin, petugas barisan hadapan, keluarga yang kehilangan ahli keluarga akibat COVID-19 dan kumpulan rentan. Aktiviti holistik merujuk kepada pendekatan gabungan secara sepadu empat domain hidup manusia iaitu biologi, psikologi sosial dan spiritual berasaskan maklumat Islami. Senarai aktiviti ini diharap mampu membanyakan koleksi pendekatan dalam mengatasi masalah kesihatan mental di era pandemik ini. Justeru, kajian ini akan menggumpul dan mengusulkan beberapa cadangan pendekatan holistik yang boleh dilaksanakan menerusi perbahasan al-Quran, Hadis dan pandangan sarjana Muslim dalam mengadakan aktiviti yang bermanfaat di rumah bersama ahli keluarga. Kajian ini menggunakan sepenuhnya metode kualitatif dalam komponen dokumentasi melalui tafsir al-Quran, syarah Hadis serta kajian sarjana Muslim terdahulu dan kontemporari. Hasil kajian menunjukkan perbahasan menerusi maklumat Islami sesuai dengan masa dan keadaan semasa dalam menangani isu-isu yang berlaku terutamanya ketika pandemik COVID-19. Penemuan ini mampu menambahkan koleksi terapi berasaskan empat domain utama manusia berasaskan maklumat Islami serta mengurangkan bebanan perasaan masyarakat ketika terlalu lama berada di rumah.

Among the factors that change the islamic law is because of hajat and darurah. Islam accepts the changes in the islamic law to ensure that the ummah is not in difficulty in implementing the Shariah orders. Howeverthe position of darurah cannot be taken lightly without proper assessment. The aspect of darurah is not only consideredin the consideration of maqasid shariahin the context of harm and benefit only, but also the harm to religion, life, intellect, lineage and property should be detailed. The failure in using correct evidence and argument will result in errors for darurah issues. This will also effect to the laws which people will take easy by using the reason of darurah. Indeeds, darurah is not only happen in ibadat, but also covers muamalat, munakahatand others. Because the issue of muamalat is one of the most debated and the decision of muzakarah in this aspect of muamalat is among the many decided by The National Council for Islamic Religious Affairs Malaysia (MKI), therefore, this study will explain the position of darurah in the islamic law and identify the argument of darurah in the issue of muamalat.This study focuses on the results of the muzakarah that has been issued by the MKI Fatwa Council because this institution is authorize as used to clarify the legal status of current islamic issues in Malaysia.This study is qualitative in nature through the collection of secondary data that is analyzed by content analysis.The findings show that the argument by the committee for the issue of darurah in muamalat includes the evidence of the al-Quran from surah al-Baqarah verse 185, al-Haj verse 78, al-Baqarah verse 173 and al-An'am verse 119. Only one Hadith is used as evidence and 10 fiqhiyyah methodsthat reinforce and support the evidence of the al-Quran and Hadith. The Council also emphasizes the aspect of maqasid shariah and also guided by statistical facts as a reinforcer of the argument. These evidences are the basics in determining the islamic law for issues in darurah, especially in muamalat

Di Malaysia, institusi pondok sudah sinonim dengan pengajian kitab-kitab turath. Institusi ini bukan sahaja menjadi kesinambungan sistem halaqah yang dijalankan di awal-awal Islam, bahkan ia menekankan aspek kerohanian, akhlak serta pendidikan sepanjang hayat. Institusi pondok sudah tidak asing lagi dalam kalangan masyarakat Kelantan kerana institusi ini telah bertapak di Kelantan dari awal penyebaran Islam di Tanah Melayu. Kelantan juga antara negeri yang terawal dalam mempelopori pengajian Islam melalui institusi pondok. Namun,kerana factor perkembangan pendidikan semasa dan juga ketiadaan pengganti untuk meneruskan legasi institusi ini, maka sesetengah pondok tidak mampu bertahan lama dan terpaksa ditutup. Hal ini lebih ketara ketika berlakunya penjajahan ke atas Tanah Melayu dan berlanjutan sehingga selepas kemerdekaan. Situasi tersebut memberi kesan dalam banyak aspek terutama dalam pengajian turath yang menjadi tunjang kepada institusi pondok. Dengan kesedaran daripada pelbagai pihak, pengajian turath mula dimartabatkan dan institusi pondok terus dibangunkan dengan fasiliti yang selaras dengan perkembangan semasa. Usaha ini membuka kembali mata masyarakat untuk menerima konsep pengajian turath serta menerima keberadaan institusi pondok dalam kelompok institusi pengajian di Malaysia.

The term waswas appears five times in the Quran and seven times in seven Hadith books collections. Its interpretations by exegetes and scholars in Islamic studies vary, but one is associated with obsessive-compulsive disease (OCD). This is a study of the term waswas with the express objective of identifying its components that correspond to a contemporary understanding of OCD. This is a qualitative study that employs content and document analysis to examine chosen Islamic interpretation of the al-Quran, Hadith and traditional scholar viewpoints, with an emphasis on three characteristics of OCD: obsession, compulsive behaviour, and causation. The Quran and Hadith constitute the final miracle, transcending geographical and generational boundaries. Although OCD appears to be a recent diagnosis, its essence is mentioned in the magnificent Al-Quran.

Masalah waswas sudah menjadi persoalan oleh para sahabat Rasulullah صلى الله عليه وسلم dalam sorotan Hadith Nabawiyyah dan sehingga kini waswas masih menjadi ancaman besar bagi umat Islam. Perkara ini dibuktikan menerusi surah al-Nas agar manusia memohon perlindungan Allah dari gangguan waswas dari tiga sifat Allah yang Mulia iaitu Rububiyyah Allah sebagai Pemelihara manusia, Mulkiyah Allah sebagai Raja manusia dan Uluhiyyah Allah sebagai Tuhan manusia. Sebaliknya, menerusi surah al-Falaq hanya ditegaskan agar memohon perlindungan dengan satu sifat Allah dari lima bahaya. Di sini cukup untuk menggambarkan bahawa ancaman yang dibawa oleh waswas tidak boleh dipandang remeh. Selain itu juga, waswas turut dikaitkan dengan salah satu dari penyakit psikiatri iaitu obsessive-compulsive disorder (OCD). Dalam istilah Arab, obsessive-compulsive disorder (OCD) dikenali sebagai waswas al-qahriy. Perkaitan antara OCD dengan waswas adalah dari sudut gangguan kepada pemikiran dan tindakan yang tidak diyakini sehingga diulangi berkali-kali. Kesan daripada OCD ini akan menyebabkan gangguan pada emosi dan juga keyakinan diri. Justeru, artikel ini cuba untuk meneroka hubungan waswas dan obsessive-compulsive disorder (OCD) dari perspektif Islam dan psikiatri moden dengan menggunakan pendekatan kualitatif secara sepenuhnya. Hasil kajian mendapati, prinsip waswas dalam Islam menjadi asas kepada pertimbangan terhadap gangguan pada penyakit obsessive-compulsive disorder (OCD) yang dibincangkan oleh psikiatri moden hari ini.