The belief in “hantu” is the result of animism and dynamism among Malays before the arrival of Hindu, Buddha and Islam. Hantuis portrayed as the incarnation of evil souls wishing to harm humans. This belief is related to the concept of soul existence or “semangat” (essence) in everything including the human body. This ancient belief is integrated into their new religions through adaptation process. After embracing Islam, the belief in hantuis not totally dispelled since its features are similar to that of jinnand shaitan, whose existence are acknowledged in Islam. The belief is also supported by the concept of human soul in the afterlife, where it is deemed as immortal. Hantuis portrayed as the soul of the dead, dwelling in certain places and harming the humans. Based on the analysis of the texts of the Quranand Sunnah, it is found that the soul of the dead could never becomehantu, as opposed to the Malays’ belief. It is because the soul of the dead is in barzakh, the impassible barrier between the world and the Hereafter. It is a place where the soul is either rewarded or punished for his or her deeds in the past life. The souls cannot act independently by themselves as they are under the control of Allah. Based on this, the belief in hantuis against the Islamic teachings. This belief is capable in affecting a Muslim’s faith as it indirectly leads to the denial of rewards and punishments in the afterlife.

The negligence cases of senior citizen are estimated at about 675,000 cases or equivalent to almost 30% of senior citizens in Malaysia. They seemed to be stemming from the attitudes of society who are too career-driven and focused on luxurious lives at the expense of their elderly, considering them to be burdens due to high cost of living and cost of medical care i.e. medicine. Hence, the writing of this paper aims to discuss the issues, challenges and realities of elderly care, primarily for the lower income group (B40) in Malaysia as well as intergenerational relationships from the perspective of sunnah nabawiyyah, since the mistreatment and negligence of senior citizens is contrary to the Islamic law that has bestowed responsibility for the care of elderly parents on their children. Not only that efforts of all parties such as the Ministry of Women, Family and Community Development (KPWKM), the National Social Institute, the Human Rights Commission (SUHAKAM) and the Social Welfare Department (JKM) need to be enhanced for the senior citizens in Malaysia, but also the studies related to it need to be intensified so as to avoid this group from being neglected. This is in conformity with the main policy of the Malaysian government through the National Social Policy (DSN), the National Policy for the Elderly (DWEN) and the National Senior Citizens Action Plan (PTWEN), besides demonstrating commitment towards the elderly contained in the PH PRU-14 manifesto as the core of our new Malaysian government and parallel with the Industrial Revolution 5.0 targeting the "Super Smart Society" as a result of increased value to society

Ibn Hazm al-Zahiri stood out as a critical analyst of Christian scriptures, however without giving any justification (ta’lil). Thus, his analysis methodology is known as the al-Zahiri’s Methodology. This paper seeks to introduce his methodology, analyze the approaches, his objections and critiques adopted by him in his study of christianity. The interaction between Muslims and Christians in al-Andalus (Spain) stimulated Ibn Hazm to master Christianity and its scriptures. His book al-Fasl is an outcome of the continuous friction between Islam and Christianity in al-Andalus. Kitab al-fasl fi al-milal wa al-ahwa wa al-nihal continues to be considered a work of monumental significance in comparative religion, the first of its kind to systematically study of the religious doctrines of Islam, Judaism and Christianity.

The World Health Organization (WHO) acknowledges bullying as one of the world’s health problems, happening to children and teenagers in between the age of 11 – 17 as the harmed subjects. Cultural factor, social inequality, age gap, and obesity lead to such phenomenon. This scenario carries a serious and chronic damage to the subject’s mental and physical health, which could lead to death, especially in the global education sector. This study aims (i) To elaborate the bullying scenario signs that are happening in the educational industry, their connection to Islamic morals, and the latest trend of cyber bullying that threatens the lives of today’s society, and (ii) To recommend the construction of a new bullying prevention model based on sunnah nabawiyyah. Other than that, the research on six bullying prevention models now in use across the globe revealed no reference of spirituality or religion as the models' underlying principles. Therefore, the creation of a model to avoid bullying based on sunnah nabawiyyah is necessary and advised in the educational field, particularly in this country. This is in line with the Shared Prosperity Vision (SPV) 2030, the National Social Policy (NSP), and the Malaysian Education Blueprint (MEB) 2013 – 2025.

The escalating incidence of bullying cases within Malaysian higher education institutions underscores a disconcerting trend that arises from the confluence of academic pressures, financial strains, relational intricacies, and identity conflicts among students. This unsettling phenomenon engenders not only physical harm and emotional distress but, alarmingly, fatalities as well. In response, the imperative to curtail this deleterious spread through preemptive measures has prompted institutions to engage in student surveys. This research endeavors to illuminate the panorama of bullying perceptions prevailing among students within selected Malaysian higher education institutions. Employing a comprehensive analytical framework encompassing descriptive statistics, crosstabulation, independent samples t-test, and one-way ANOVA, this study scrutinizes the multifaceted dynamics underpinning bullying trends. Employing a combination of convenience sampling and online survey techniques, a cohort of 561 participants was garnered from four distinct higher learning establishments: Universiti Teknologi MARA (UiTM), Universiti Sains Islam Malaysia (USIM), Universiti Sultan Azlan Shah (USAS), and University of Malaya (UM). The outcomes of this investigation delineate a landscape in which bullying remains a persistent concern within the selected higher education institutions. Of particular significance is the perceptual contrast exhibited by bullies as compared to their peers, with the former demonstrating higher levels of support for bullying behavior. Consequently, institutional administrations are impelled to undertake comprehensive initiatives to comprehensively catalog instances of bullying, spanning both psychological and physical manifestations. These findings underscore the gravity of the issue and underscore the urgency for institutions to adopt proactive strategies to mitigate bullying, thereby cultivating environments conducive to holistic student well-being and nurturing scholastic excellence.

Tarekat tasawuf has been established in Negeri Sembilan since 1900 and began to strengthen its existence in spiritual activities such as the implementation of zikr tarekat tasawuf activities among the local community. This article will highlight the impact of implementing the zikr activities tarekat tasawuf, which is implemented periodically on the spiritual strengthening of the community in Negeri Sembilan. A qualitative approach is used involving library studies, review of relevant documents, and interviews with the Registrar of Tarekat, Tasawuf Division of the Negeri Sembilan Mufti Department, and the Syeikh of the tarekat involved. Basically, there are 13 Sufi practice centers around Negeri Sembilan that conduct regular zikr activities that impact the community. The existence of tarekat practice centers in Negeri Sembilan has been plotted to see the distribution and centralization of tarekat centers. In addition, the form of zikr practiced in the zikr ceremony is also explained through a simple framework built. The results also showed that the Seremban district is the highest area with a tarekat practice center. Indirectly, the zikr activities, tarekat tasawuf, have provided space for the local community to engage in more systematic spiritual activities. The efforts implemented by the Sufi tarekat practice center in Negeri Sembilan are expected to be used as an example by other states in Malaysia so that the community is more interested in the Sufi tarekat zikr ceremony.