The recent trend of economic globalisation has resulted in massive emergence of international business corporations such as the multinational corporations (MNCs). The inherent aim of their establishment which was based mainly on profit-making has, to a certain extent, put social and human rights interests of their stakeholders at stake. The adverse human rights violations committed by MNCs worldwide, despite responded with mounting protests and concerns by global communities, are not readily addressed. Among the rights mostly affected by business operations include civil and political as well as economic, social and cultural rights. Aiming to enhance human rights compliance by business entities and thus to address the human rights impacts of economic globalisation, this paper seeks to analyse the solution mechanism from the perspectives of soft law approach and Islamic principles. This paper uses the library-based research method by analysing relevant materials such as the UN documents, legal journals, court cases and judgments, academic textual materials as well as internet sources. This paper concludes that there is no divergence between the tenets of Islam and the adoption of corporate responsibility through soft law approaches. Both soft law and Islamic principles could formulate viable solutions to address the mounting events of corporate human rights violations that feature the current era of economic globalisation. This paper believes that a success in harmonising economic growth and protecting human rights principles will harness the great power of economic development to align with the great principle of human dignity.

Social media plays an important role in the spread of Islam around the world today and has been recognized for its use in the Islamic world. However, the use of social media in disseminating fatwas is still not widespread. Thus, this study aims to highlight previous studies related to the use of social media in the dissemination of fatwas and its impact on the acceptance of fatwas among the community. The results show that the use of social media in disseminating fatwa information and explanation of fatwas can increase the acceptance of fatwas among the Malaysian Muslim community. At the end of the study, the researchers suggested that more empirical studies could be done to confirm the relationship between the use of social media and the acceptance of fatwas among the Malaysian Muslim community

The study entitled " Implementation Of The Islamic Law Transformation’s Rule (Taghayyur Ahkām) During Covid-19 Pandemic In The Perspective Of Majelis Tarjih Muhammadiyah In Indonesia" aims to uncover and analyze one of the methods and rules of law-making (istinbāth ahkām) carried out by the Muhammadiyah fatwa institution, the Majelis Tarjih dan Tajdid, or known as "Manhaj Tarjih Muhammadiyah." One of the many methods used by Majelis Tarjih in issuing legal decisions and fatwas is the Rules of Islamic Law Transformation (taghayyur ahkām). The research also attempts to contextualize the rules of Islamic law transformation with the decisions or guidelines for the implementation of worship (Ibadah) that have been issued by the Muhammadiyah Central Leadership through the Majelis Tarjih, especially during the current Covid-19 pandemic. The results of this study are beneficial both practically and theoretically. The practical benefit of this research is that it may provide guidelines for the implementation of worship during the Covid-19 pandemic based on argumentative arguments and the principles and objectives of Islamic law, one of which is guarding religion (Hifz ad-Dīn) and guarding human lives (Hifz an-Nafs). Meanwhile, the theoretical benefits from this research are to expand the knowledge and discourse of Islamic scholarship, especially in the field of Islamic law. Thus, Islam can manifest in the midst of mankind to provide real solutions to existing problems. This research uses qualitative research focusing on library research with descriptive analysis. Consequently, the researchers applied the Ijtihād of Majelis Tarjih’s Method known as "Manhaj Tarjih Muhammadiyah" written by Syamsul Anwar as well as based on the results of the Tarjih National Assembly (Munas) XXX in Makassar in 2018, also the decision of the Muhammadiyah Central Leadership No. 02/EDR/1.0/E/2020 regarding Guidelines for Worship in Covid-19 Emergency conditions and several other Tarjih fatwas related to guidelines for carrying out worship during the Covid-19 pandemic as primary data. In addition, the secondary data are from various sources, such as fiqh books, ushul fiqh, and maqaṣid as-syarī'ah. Besides, the study uses a content analysis approach to bring up the messages objectively and systematically.

This article aims to study the financial intermediation in Islamic banks, in term of the degree of extent and achievement according to Islamic rules and Maqasid of Shariah. The objectives of this study has been done theoretically and practically through the study of some applications on the light of Maqasid. This study shows that the financial intermediation achieving the Magasid of Shariah without contradiction if it is applied correctly. Practically, this study was applied on the Kuwait Finance House Malaysia. Results show that Islamic intermediation implementing the Maqasid of Shariah in some aspects, however the study also highlights that the practice of some types of fictitious contracts like Tawaruq, Mudarabah with Tawaruq, lease and sublease, seem to contradict the Islamic rules of the Shariah and its Maqasid. This study recommends the avoidance of fictitious contracts, and to replace them with direct investment according to the comprehensive Islamic banking model of the Islamic banking system.

Sentuhan merupakan salah satu bentuk komunikasi bukan lisan yang biasa digunakan bagi OKU penglihatan. Mereka menggunakan deria ini sebagai ganti bagi deria penglihatan ketika berjalan, mengenali sesuatu objek dan juga membaca kod Braille. Semasa proses pengajaran dan pembelajaran, komunikasi lisan merupakan kaedah yang lumrah digunakan. Namun, komunikasi bukan lisan seperti sentuhan amat diperlukan bagi golongan OKU Penglihatan. Timbul persoalan tentang kedudukan hukum sentuhan terhadap bukan mahram khususnya guru yang mengajar murid OKU penglihatan dalam sesi pengajaran dan pembelajaran ibadat. Justeru, artikel ini akan menghuraikan kedudukan hukum sentuhan bukan mahram ke atas oku penglihatan dalam sesi pengajaran dan pembelajaran dari segi perbezaan jantina dan sebagainya. Artikel ini menggunakan kaedah kualitatif melalui kaedah dokumentasi dan pemerhatian dalam mengumpulkan data bagi mencapai kehendak objektif kajian yang telah ditetapkan. Hasil kajian mendapati dalam aspek sentuhan antara guru dan murid bermasalah penglihatan yang berbeza jantina bukan mahram adalah harus jika terdapat keperluan (hajah) sewaktu proses pengajaran dan pembelajaran khususnya untuk menunjukkan perlakuan sesuatu ibadat seperti pergerakan rukun solat dan membetulkannya dengan menggunakan tangan dengan kadar minima termasuk perlakuan wuduk, tayammum dan sebagainya. Pendekatan penggunaan sarung tangan adalah langkah terbaik sekiranya tidak menyukarkan dan lebih cermat dalam proses pengajaran dan pembelajaran. Kajian ini diharapkan dapat menjadi panduan dan rujukan kepada masyarakat secara umum dan golongan OKU khususnya berkenaan isu sentuhan antara bukan mahram dan OKU penglihatan.

Golongan OKU adalah hamba Allah dan mempunyai kewajipan untuk beribadat kepada Allah mengikut kemampuan mereka. Walaupun golongan OKU ditakdirkan wujud kekurangan pada tahap keupayaan mereka sama ada mental atau fizikal, namun mereka memiliki kelebihan dan keistimewaan tersendiri. Oleh yang demikian, Islam telah menggariskan beberapa hak dan kewajipan tertentu yang telah ditetapkan untuk golongan ini. Justeru, artikel ini akan membincangkan khusus berkenaan kedudukan taklif bagi golongan OKU dalam skop pelaksanaan ibadat. Artikel ini menggunakan kaedah kualitatif melalui kaedah dokumentasi dan pemerhatian dalam mengumpulkan data bagi mencapai kehendak objektif kajian yang telah ditetapkan. Hasil kajian mendapati kedudukan taklif bagi golongan OKU Penglihatan, Pendengaran, Pertuturan dan Fizikal wajib menunaikan segala kewajipan yang ditetapkan oleh syarak berdasarkan kemampuan dan keadaan mereka. Walau bagaimanapun, pengecualian diberikan kepada OKU Pelbagai yang melibatkan ketidakupayaan pendengaran dan penglihatan sejak dilahirkan, dan mereka yang mengalami ketidaksempurnaan akal yang teruk. Hal ini kerana mereka tidak mampu memahami dalil pentaklifan yang menjadi syarat utama menjadi mukalaf. Kajian ini diharapkan dapat menjadi panduan dan rujukan kepada masyarakat secara umum dan golongan OKU khususnya berkenaan kedudukan taklif bagi golongan OKU dalam pelaksanaan ibadat.

Islam tidak pernah memandang rendah permasalahan OKU, malahan sentiasa memberi galakan kepada umat Islam agar sentiasa mengambil berat tentang golongan ini. Islam turut memperuntukkan tanggungjawab dan hak tertentu terhadap OKU serta mengambil serius terhadap keperluan semasa bagi golongan OKU dalam hal berkaitan ibadat OKU. Bukan setakat itu, ia turut memberikan garis panduan tentang bagaimana mahu menguruskan hak dan tanggungjawab tersebut di samping menjaga maqasid syariah dari sudut lima daruriyat iaitu agama, jiwa, keturunan, akal dan harta. Di Malaysia, masih belum terdapat garis panduan khusus pelaksanaan ibadat bagi golongan OKU yang selari dengan Mazhab Syafi’i dan jumhur ulama’. Justeru, objektif kajian ini adalah untuk mencadangkan konsep asas garis panduan pelaksanaan ibadat OKU yang boleh dijadikan rujukan dan panduan kepada pihak berautoriti di Malaysia. Kajian berbentuk kualitatif ini menggunakan kaedah dokumentasi dan pemerhatian. Hasil kajian mendapati bahawa terdapat 3 pendekatan yang perlu diambil kira dalam pembangunan garis panduan pelaksanaan ibadat OKU iaitu konsep Fiqh al-Taysir, Bertaqlid mana-mana mazhab yang muktabar dan pengunaan kaedah Fiqh. Kajian ini diyakini akan menjadi rujukan dan panduan kepada Jabatan Kemajuan Islam Malaysia (JAKIM), pejabat Mufti, Badan Bukan Kerajaan (NGO) Islam OKU dan Kementerian Pendidikan Malaysia (KPM).

Pelantikan mufti daripada kalangan wanita merupakan satu isu yang baru. Sepanjang sejarah institusi fatwa di Malaysia, belum pernah wanita dilantik menjadi mufti sedangkan tiada larangan yang jelas sama ada dalam hukum syarak dan undang-undang Malaysia yang menyatakan bahawa wanita tidak boleh dilantik sebagai mufti. Artikel ini bertujuan untuk menganalisa pandangan beberapa jabatan mufti berkenaan pelantikan mufti di Malaysia daripada kalangan wanita. Kajian ini merupakan kajian berbentuk kualitatif dengan melaksanakan kaedah temubual secara kumpulan fokus terhadap 4 orang utama di jabatan mufti iaitu seorang mufti, dua orang timbalan mufti dan seorang pegawai di jabatan mufti. Pandangan mereka terhadap terhadap isu pelantikan mufti wanita di Malaysia juga diperolehi secara bertulis. Hasil analisis pandangan pakar melalui temubual dan secara bertulis mendapati bahawa wanita boleh menjadi mufti namun bidang tugas seorang mufti perlu didefinisikan dengan lebih lanjut dan disesuaikan dengan kelayakan seorang wanita dari sudut syarak. Pelantikan mufti wanita juga perlu mengambil kira uruf dan adat di Malaysia. Justeru, penulis membuat kesimpulan bahawa satu model bidang kuasa mufti wanita perlu dibina dengan pengubahsuaian bidang kuasa mufti yang sedia ada sekiranya wanita dilantik menjadi mufti pada masa akan datang.

Peranan fatwa dalam masyarakat Malaysia tidak tersangkal pentingnya sehingga institusi fatwa bukan sehaja diwujudkan bagi setiap negeri malah Jawatankuasa Fatwa Majlis Kebangsaan juga ditubuhkan bagi peringkat persekutuan. Sehingga hari ini sudah banyak fatwa yang telah diputuskan di peringkat negeri mahupun kebangsaan namun sejauh manakah tahap penerimaan masyarakat terhadap fatwa tersebut. Justeru, kajian ini bertujuan untuk menyoroti kajian lepas berkaitan penerimaan fatwa dalam kalangan masyarakat Islam di Malaysia. Kaedah penyelidikan kualitatif melalui reka bentuk kajian analisis kandungan digunakan. Data yang dikumpul daripada bahan seperti buku, artikel dalam jurnal, prosiding, tesis dan disertasi dianalisis secara deskriptif. Hasil kajian menunjukkan tahap penerimaan fatwa dalam kalangan masyarkat Muslim di Malaysia masih rendah dengan tiga sebab utama iaitu ketidaksampaian fatwa ke pengetahuan masyarakat, kekeliruan terhadap fatwa dan perbincangan serta rujukan fatwa tidak terperinci. Di akhir kajian, penyelidik mengemukakan beberapa cadangan untuk memperbaiki tahap penerimaan fatwa dalam kalangan masyarakat Malaysia

The appointment of muftis and members of the state fatwa committee should be made based on the professionalism present in the position to produce quality, competent and credible fatwa research. Therefore, this study aims to identify the professionalism of the Mufti and Members of the State Fatwa Committee and then conduct an analysis of the existing Fatwa Committee. Qualitative research methods through comparative analytical study designwere used. Data collected from official letters, interviews, books, journals, proceedings and dissertations were analyzed descriptively. Meanwhile, the Fatwa Committees of Perlis, Terengganu and Pahang were selected for analysis. The study results showed that the three main criteria for choosinga mufti to strengthen the Professionalism of the Mufti Position are highly educated, syariah qualified and with a background as an academic. The analysis of the Perlis State Fatwa Committee found that most members met these criteria while the Terengganu and Pahang State Fatwa Committees were still at a moderate level. Further studies need to be conducted on the committee organizations of other states to ensure that the level of professionalism of these positions continues to be strengthened.

This paper is to clarify the stand of Ibn F?di on Sufism. He emerged as one of the scholars during the nineteenth century, as a result of a great portion of knowledge given to him by Allah. The researchers used inductive, deductive and analytical methods. Meanwhile, this paper comprises three sections after the introduction. The first section treats the biography of Ibn Fudi. The second deals with his opinions on Sufism, while the third analyses his opinions and the general perspectives on Sufism. Finally, it is realised that Ibn Fudi was a scholar who used to follow the Islamic guidelines in his activities and frowned against all unconventional acts of the Sufi order.

This article is aimed to examine the extent of the application of Islamic legal objectives by Sheikh Abdullah bin Fudi in his rejoinder against one of their contemporary scholars who accused them of being over-liberal about the religion. He claimed that there has been a careless intermingling of men and women in the preaching and counselling gathering they used to hold, under the leadership of Sheikh Uthman bin Fudi (the Islamic reformer of the nineteenth century in Nigeria and West Africa). Thus, in this study, the researchers seek to answer the following interrogations: who was Abdullah bin Fudi? who was their critic? what was the subject matter of the criticism? How did the rebutter get equipped with some guidelines of higher objectives of Sharĩʻah in his rejoinder to the critic? To this end, this study had tackled the questions afore-stated by using inductive, descriptive and analytical methods to identify the personalities involved, define and analyze some concepts and matters considered as the hub of the study.

This article is aimed to examine the extent of the application of Islamic legal objectives by Sheikh Abdullah bin Fudi in his rejoinder against one of their contemporary scholars who accused them of being over-liberal about the religion. He claimed that there has been a careless intermingling of men and women in the preaching and counselling gathering they used to hold, under the leadership of Sheikh Uthman bin Fudi (the Islamic reformer of the nineteenth century in Nigeria and West Africa). Thus, in this study, the researchers seek to answer the following interrogations: who was Abdullah bin Fudi? who was their critic? what was the subject matter of the criticism? How did the rebutter get equipped with some guidelines of higher objectives of Sharĩʻah in his rejoinder to the critic? To this end, this study had tackled the questions afore-stated by using inductive, descriptive and analytical methods to identify the personalities involved, define and analyze some concepts and matters considered as the hub of the study.

Since the evolution of Islamic financial mediation, there have been speculations of its inability to Islamize banking transactions as they were originally founded on interest and therefore, that mediation will be nominal. On the contrary, some believe that its advantages justify its disadvantages. This research aims to demonstrate the evolution of financial mediation, explain its objectives, and highlight its nominal nature, significance, roles, functions, sections and elements. The research adopts the historical approach beside the inductive analytical approach. The research concluded that banking transactions existed in all ancient civilizations, and Islam encouraged and developed it, and that it did not include interest (Riba) at all times even before Islam. Moreover, financial mediation in Islamic banking is an instrument for developing a society and its well-being. However, its significance does not justify its nominal implementation; rather, it should actually be implemented by actual Islamic instruments.

This article is a review of the state of Maqasid Shariah according to the mufti in issuing fatwas. It is also a study of the application of the principle of Maqasid Shariah in issuing fatwas. This principle has been used by scholars in their fatwas and books. This methodology should be followed by Muslims at this time in issuing fatwas and Islamic law. Imam Nawawi is a model of this study through the fatwa which celebrates the Maqasid Shariah in order to save the religion.