Daging sintetik merujuk kepada daging kultur dan daging berasaskan tumbuhan. Isu-isu berkaitan daging kultur khinzir dan lembu, serta daging khinzir berasaskan tumbuhan dibincangkan dari perspektif undang-undang pemakanan Islam, Buddha, dan Hindu. Artikel ini meneroka penerimaan daging sintetik dalam undang-undang pemakanan agama-agama utama ini di Malaysia. Menggunakan kaedah analisis deskriptif, hasil kajian menunjukkan bahawa Islam menghalalkan daging kultur dan daging berasaskan tumbuhan yang diambil daripada sumber halal dan disembelih mengikut hukum syarak, dengan syarat ia tidak mengandungi unsur-unsur yang menyerupai bahan haram, seperti perasa babi. Sebaliknya, walaupun daging kultur boleh dimakan, ia tidak digalakkan oleh sesetengah penganut Buddha, terutamanya mereka yang beraliran Theravada dan Mahayana, yang berpegang teguh kepada prinsip ahimsa. Namun, penganut Buddha Vajrayana atau Tibet memakan daging kerana keadaan tanah yang tidak subur untuk menanam tumbuhan dan sayuran, dan mereka menyembelih haiwan tanpa kaedah yang khusus. Penganut Hindu pula boleh memakan daging kultur sekiranya pengambilan sel haiwan tersebut tidak melibatkan tindakan mencederakan atau membunuh haiwan, sejajar dengan amalan ahimsa. Walau bagaimanapun, daging lembu kultur diharamkan kerana lembu dianggap suci dalam agama Hindu. Sementara itu, daging berasaskan tumbuhan boleh dimakan oleh semua penganut Buddha dan Hindu kerana ia selari dengan diet vegetarian yang diamalkan oleh mereka. Kesimpulannya, setiap agama mempunyai pandangan yang berbeza berdasarkan ajaran masing-masing. Kesedaran tentang undang-undang pemakanan dan isu-isu sensitif dalam setiap agama adalah penting untuk mengekalkan keharmonian hidup berbilang agama di Malaysia.

In the religion studies, al-Asmā’ al-Ḥusnā refers to the beautiful names of God, which such phrase is never ascribed to His creations, but only unto Him alone, as prescribed in the notion of tawhīd. In Hinduism, the theological concept is addressed as eka aneka. Eka means one, while aneka means not one or many. Therefore, eka aneka means God in Hinduism is one but also aneka, which has many manifestations, incarnations, and different from the concept of tawḥīd in Islam. In 2015, Uthaya Sankar, a famous Hindu writer, claims that the Hindu concept of eka aneka is similar to the concept of al-Asmā’ al-Ḥusnā in Islam in his Malay language book titled Malaiur Manikam. Therefore, this research aims to study the intellectual background of Uthaya Sankar and his book Malaiur Manikam. Then this research intends to describe the concept of eka aneka as prescribed by Uthaya Sankar in his Malaiur Manikam and also to investigate Uthaya Sankar’s view of equalizing the concept of eka aneka with the concept of al-Asmā’ al-Husnā in Islam. This research applies the qualitative approach, namely content analysis method on the Malaiur Manikam text. As a result, this research found that the Hindu concept of eka aneka cannot be equalised with the concept of al-Asmā’ al-Ḥusnā in Islam. This is due to the fact that although Allah has 99 names, but Allah is one (tawḥīd) in His essence (dhāt), actions (afcāl) and names (asmā’), as well as does not incarnate into any forms or manifestations. On the contrary, even though the Hindu God is one, but it incarnates into various forms and manifestations. Thus, this finding can enlighten the Muslims and the non-Muslims on the concept of tawḥīd al-Asmā’ al-Husnā vis-a-vis eka aneka, and also evaluate Uthaya Sankar’s notion of equalizing the Hindu concept of eka aneka with the concept al-Asmā’ al-Husnā in Islam.

As a multi -ethnic country, Malaysia practices religious tolerance. However, there are a handful of citizens who still raise issues that affect religious sensitivity and are able to threaten racial unity in Malaysia. However, there is already a social agreement between the leaders of the alliance parties in the run -up to Malaya's independence to maintain and preserve this social contract. Provisions related to Islam and other religions are also one of the four traditional elements, stated in the Federal Agreement of Malaya 1948. The contents of the agreement are the basis for the enactment of the Federal Agreement of Malaya 1957 and the Federal Constitution 1963. This Federal Constitution must be understood and accepted by all Malaysians because this constitution is the highest written law in Malaysia. Thus, this study aims to describe the theory and concept of social contract according to Western and Malaysian scholars, elements of tradition in the Federal Constitution, as well as the provisions of Islam as the Federal religion in Malaysia. The results of the study found that the theory of social contract has long been adopted by earlier Western scholars. Some Western scholars define a social contract as an agreement or condition naturally involving various individuals who have rights to their property, living peacefully and prosperously together. The social contract in the context of Malaysia is the opinion and desire of each nation to seek understanding between the people in order to create a sense of goodwill and mutual respect for each other's rights in the form of lasting cooperation. The four elements of tradition in the Federal Constitution include the position of the Malay Rulers, the position of Islam as the federal religion, the Malay language as the national language and the privileges of the Malays. Next, the most important point in this study is about the position of Islam as a Federal religion which is one of the four elements of tradition in the social contract in Malaysia. Islam as a Federal religion is based on Article 3 (1) of the Federal Constitution of Malaysia. However, other religions can still be practiced in Malaysia. Therefore, any polemics that touch on religious sensitivities should be avoided to ensure the unity of Malaysians of various religions. A deep understanding of the position of Islam as the religion of the Federation of Malaysia must also be given attention and nurtured to maintain this traditional element.

The traditional elements in the Federal Constitution include provisions relating to the institution of the monarchy, Islam, the Malay language, and the privileges of the Malays. However, there are still issues of dispute, insult and provocation on the elements of this tradition by some Malaysians. Therefore, this study aims to determine the level of knowledge, attitudes and practices of youth towards the elements of tradition in the Federal Constitution. This study was conducted in a cross- section with the distribution of questionnaires to 416 respondents among multi-ethnic youths by convenience sampling. Data were analysed descriptively using SPSS software. The results of the study found that the level of knowledge, attitudes and practices of youth towards the elements of tradition as a whole is high. Therefore, every ethnic group in Malaysia needs to know, understand, accept and appreciate the history of the drafting of the Federal Constitution and the traditional elements, which are the basic provisions in the constitution to strengthen the supremacy of the constitution and increase inter-racial understanding involving issues related to the traditional elements.

Isu-isu melibatkan unsur tradisi dalam Perlembagaan Persekutuan seperti agama, institusi beraja, bahasa Melayu dan kedudukan istimewa orang Melayu sering diperdebatkan dan kadangkala boleh menjadi punca perbalahan antara kaum di media sosial. Media sosial terdiri daripada pelbagai golongan masyarakat. Pelajar universiti menjadi tumpuan kajian kerana mereka merupakan kategori golongan terpelajar yang akan menjadi pemimpin generasi akan datang. Maka kajian ini dijalankan bagi mengenalpasti tahap pengetahuan, sikap dan penghayatan pelajar universiti terhadap unsur tradisi Perlembagaan Persekutuan, menentukan perbezaannya mengikut faktor latar belakang demografi pelajar serta menganalisis hubungan antara tahap pengetahuan, sikap dan penghayatan pelajar terhadap unsur tradisi dalam Perlembagaan Persekutuan. Sampel kajian terdiri daripada 572 responden dalam kalangan pelajar universiti yang dipilih secara rawak berkelompok di negeri-negeri Semenanjung Malaysia. Instrumen yang digunakan adalah soal selidik yang dibina berdasarkan peruntukan-peruntukan unsur tradisi dalam Perlembagaan Persekutuan serta model KAP yang diedarkan secara atas talian. Hasil kajian mendapati bahawa tahap pengetahuan, sikap dan penghayatan pelajar universiti terhadap unsur tradisi adalah tinggi secara keseluruhannya. Namun, terdapat perbezaan yang ketara terhadap tahap pengetahuan, sikap dan penghayatan pelajar universiti mengikut latar belakang demografi. Hasil kajian juga menunjukkan terdapat hubungan yang signifikan antara tahap pengetahuan, sikap dan penghayatan pelajar terhadap peruntukan unsur-unsur tradisi dalam Perlembagaan Persekutuan walaupun berbeza tahap kekuatan antara ketiga-tiga hubungan tersebut.