Meat comprises of important nutrients for human body. As population of human increases, the demand for meat also keeps increasing. Therefore, a new alternative is introduced by inventing a cultured meat obtained from the outer side of the animal's body and became the rumours in the 1930s. In spite of that, the idea of cultured meat invention was only realized in 2013 by a Dutch scientist which was invented a burger-shaped cultured beef. However, this invention did not exist in the time of the Prophet, his companions and the tābi'īn and it becomes a polemic among the Muslim community regarding of its halal status nowadays. The existence of cultured meat in the current society needs a clear explanation and procedure in fiqh because it is one of the new discoveries in food industry. This study is important as to provide a good understanding and new knowledge to the Muslim society. A clear fiqh approaches will give guidelines to the society whether considering it as a staple or alternative diet. Otherwise, they may avoid to consume cultured meat product as a precaution from haram and uncertainty (shubhah) and also may ensure of the purity of soul abreast with the main objective in sufism’s live. This study used qualitative descriptive research method by analyzing some previous studies as secondary sources that have been recorded elsewhere, processed, printed and disseminated to the public. The results found that cultured meat is a new discovery in Malaysia. Although the original law for this cultured meat is halal law, if it does not meet the shariah principles and criteria, it is considered haram. This review paper highlights on the halal status of cultured meat from fiqh and sufism in terms of the transformative form of Allah’s creation. Based on the primary sources of fiqh and sufism, the status of cultured meat is considered halal provided if in the condition of shortage of meat is affected the needs of population and also it causes no harm to people to consume as to enhance the prosperity of human beings. Further research must also be done to verify that it is also tayyiban and fulfils the maqasid in Islamic nutrition and the effects of consumption to consumers.

Wujudnya penyatuan (unifikasi) kalendar Islam global menjadi harapan umat Islam sebagai upaya menyeragamkan permulaan bulan dalam kalendar Hijrah. Pelbagai usaha telah dilakukan untuk menyatukan pandangan dan pendekatan dalam kaedah menentukan permulaan bulan Islam serta menghapuskan perbezaan yang berlaku di antara negara-negara Islam. Ini berlaku disebabkan perbezaan dalam menentukan awal bulan Islam menerusi dua (2) kaedah yang berlainan, iaitu kaedah rukyah dan hisab. Artikel ini akan membincangkan kaedah Usul Fiqh sebagai landasan dan rujukan bagi merungkai punca perbezaan yang berlaku dan boleh dijadikan panduan bagi merungkai isu perbezaan tersebut. Diantara kaedah yang boleh dirujuk adalah kaedah: “Hukum bergantung kepada ‘illat’ (Al-Hukm Yaduru Ma’a ‘illatihi Wujudan wa ‘Adaman), disamping prinsip-prinsip usul fiqh lain seperti yang berkaitan dengan Dilalat al-Isyarah, Al-‘Illat al-Gha’iyyah (Maqasid Syariah), dan juga Taghayyur al-Ahkam Bi Taghayyur al-Zaman. Metodologi kajian yang digunakan dalam mengupas isu ini adalah berdasarkan kajian kepustakaan dengan mengumpulkan data-data premier dan sekunder tentang isu rukyat al-hilal dan penentuan permulaan bulan Hijrah, serta kaedah Usul Fiqh yang berkaitan, seterusnya menganalisa isu-isu ini berdasarkan kajian analisa dan perbandingan. Kajian mendapati bahawa memahami hukum suatu permasalahan dengan merujuk teks (nas) berdasarkan konteks (makna) bersamanya adalah penting. Berdasarkan kajian ini juga didapati bahawa usaha menyatukan penetapan permulaan awal bulan Hijrah atau unifikasi kalendar islam di kalangan umat islam seluruh dunia tidak dapat dilakukan kecuali dengan menerima kaedah hisab dan bukan rukyah seperti mana dalam menggunakan kaedah hisab untuk menentukan waktu-waktu solat.