Prophetic medicine is one of the parts of Islamic Shariah law as it is mentioned in the hadiths of the Prophet which is one of the sources of Islamic jurisprudence. To avoid any misunderstanding and exploitation in society, these hadiths need to be understood precisely through the method of ‘illah analysis contained in these hadiths. The ‘illah debate has been explained in detail by past and contemporary scholars from both theoretical and practical points of view. Thus, through qualitative methods, the researchers refer to the main sources of fiqh, uṣūl fiqh and prophetic medicine to discuss the debate of 'illah and Prophetic medicine in more depth while utilizing current scholarly writings, articles, newspapers, magazines and websites that touching on the topic of study. Overall, based on research on the hadiths related to the black seed, honey, and camel’s urine and milk, the researchers found that the hadiths about Prophetic medicines are not all absolutely general in nature and mean obligatory orders because there are certain qarinah that deny them. Therefore, it is inappropriate if these hadiths are practiced according to their understanding that is only taken outwardly without taking into account factors such as the position of the hadith, its context, and interpretation.

Kaedah-kaedah fiqh ialah prinsip fiqh umum yang dipraktiskan dalam kebanyakan permasalahan untuk mengetahui hukum mengenainya. Ia merupakan salah satu komponen penting dan asas sandaran ketika ijtihād dalam mengeluarkan fatwā. Kaedah Lā Yunkar Taghayyur Al-Aḥkām Bi Taghayyur Al-Azmān pula salah satu daripada kaedah fiqh yang merupakan pendekatan yang mengambilkira perubahan masa bagi pembinaan sesuatu hukum. Ia merupakan kaedah yang berkait rapat dengan uruf dan adat yang menjadi salah daripada sumber hukum dalam Islam. Apabila sesuatu hukum dibina melaluinya maka ia akan berubah mengikut peredaran masa, tempat dan keadaan. Mutakhir ini, berlaku penurunan yang sangat ketara kes jangkitan virus COVID-19 dalam kalangan masyarakat sekaligus mencatatkan penurunan kes kematian di seluruh negara. Situasi ini turut memberi kesan kepada peraturan semasa yang diberi kelonggaran begitu juga dalam kaedah pengurusan jenazah yang dijangkiti COVID-19. Oleh itu, kajian ini dikemukakan bagi menganalisis elemen-elemen perubahan dalam Garis Panduan Tatacara Pengurusan Jenazah Orang Islam Yang Dijangkiti COVID-19 tahun 2020 dan 2022 ekoran perubahan keadaan penularan virus tersebut di negara ini. Kajian ini berbentuk kualitatif menggunakan metodologi analisis dokumen yang merangkumi kitab-kitab klasik dan kontemporari kaedah fiqh, artikel penyelidikan dan garis panduan tersebut. Temubual separa berstruktur dan penelitian komparatif terhadap garis panduan tersebut telah dilakukan bagi mengenalpasti prosedur yang dipinda. Hasil kajian mendapati beberapa prosedur dalam garis panduan pengurusan jenazah COVID-19 telah dipinda selaras dengan perubahan semasa. Perubahan kaedah pengurusan jenazah ini dilihat lebih hampir menyamai kaedah pengurusan jenazah biasa namun masih lagi terdapat beberapa prosedur lain yang perlu dipatuhi

In the implementation of shariah, flexibility (murunah) is a part of the basic concepts of Tasawur Islam. During the pandemic of COVID-19, the Malaysian government has set up several measures to comply with the standard operating procedures (SOP), especially those related to the performance of worship matters. The implementation of SOP indirectly elucidates the application of the concept of murunah. Therefore, the author discusses in detail the implementation of SOP related to worship matters and relates it to the concept of murunah in Islam. This writing will indirectly give the impression that the concept of murunah is a basic element in determining the SOP as decided by the government. This writing is qualitative research using a library-based approach that analyzed the related book references on SOP guidelines that have been enforced by the Malaysian government. The results found that the Malaysian SOP guidelines related to worship matters have adhered to the concept of murunah even there is some enforcement beyond the norms of Muslim citizens in Malaysia.

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.

This article describes the experience gained by the Institute of Fatwa and Halal (IFFAH), Universiti Sains Islam Malaysia (USIM), from the International Islamic Fiqh Academy (IIFA). This study employs a descriptive approach. Implementing the istiktab method is one way to strengthen IFFAH, as evidenced by the findings. Besides, it could support the fatwa institution in Malaysia and create a holistic niche of expertise geared toward the welfare of the global community and ummah

This research work seeks to bring into view the status quo of the Yoruba customary system of inheritance, which is to some extent opposed to the Islamic legal system of inheritance. This is because it is observed that the Yoruba customary system is characterized by some oppression and injustice. Some eligible persons are being deprived their shares like the woman, children and so on. As it is known that Islamic legal rulings have come to put an end to the Pre-Islamic orders in all affairs, transactions and personal laws, including the inheritance. Allah prescribed them all for mankind to eliminate oppression and establish justice among the individuals and groups in the family and the society. Despite the fact that Muslims are in Majority in Yorubaland Nigeria, most of the Muslims still follow the customary system of inheritance where some individuals who enjoy the estate are not entitled to it.

This research work seeks to bring into view the status quo of the Yoruba customary system of inheritance, which is to some extent opposed to the Islamic legal system of inheritance. This is because it is observed that the Yoruba customary system is characterized by some oppression and injustice. Some eligible persons are being deprived their shares like the woman, children and so on. As it is known that Islamic legal rulings have come to put an end to the Pre-Islamic orders in all affairs, transactions and personal laws, including the inheritance. Allah prescribed them all for mankind to eliminate oppression and establish justice among the individuals and groups in the family and the society. Despite the fact that Muslims are in Majority in Yorubaland Nigeria, most of the Muslims still follow the customary system of inheritance where some individuals who enjoy the estate are not entitled to it.