E-wallet introduces a new trend for the financial services business landscape. E-wallet is characterized as a digital device that allows a user to conduct electronic transactions, but not restricted to only for purchasing but any activities involve in transfer and receive money. While many scholars focused on e-wallet awareness among people and banking industry which involved developed countries, there is not much literature discussed on prohibited element of Islam which is gharār in e-wallet contract. Furthermore, adapting the ewallet's sharī ͨ ah compliance is important as it will help to eliminate the doubt about using e-wallet particularly among Muslims users because every business in Muslims 'daily lives has to comply with the Qurān and Sunnah. This research thus aims to understand the element of gharār in e-wallet contracts. The questions posed are: 1) what is the origin concept of gharār in contemporary Islamic finance and transaction?; 2) how to identify e-wallet contracts involve with element of gharar?; 3) how to minimize the existence of gharar in e-wallet contracts?. The study will adopt qualitative methodology. In this research, the methodology used is a library research which is the researcher handling with mining data from document and content analysis. The expected findings for this study will enrich the literature regarding the element of gharār in online transactions. Besides that, the study will help to identify the element of gharār which is prohibited in Islam in e-wallet contracts as well as benefit the public research institution to fix the financial activities until it achieve Islamic consideration and fulfillment in order to gain the God blessings.

This article discusses the concept of true sale and its application in sukuk issuance whereby the existence of this concept is vital to ensure the permissibility of sukuk issuance especially for asset-backed sukuk. �The purpose of this study is to differentiate the application of true sale contract in asset-based and asset-backed sukuk and to examine whether the concept of true sale involved therein is similar to the Shariah concept of sale. Thus the sukuk underlying contracts are analyzed in order to understand the concept and the practice of both asset-based and asset-backed sukuk. Finally, the study found that the true sale contract is really practiced in asset-backed sukuk but not in asset-based sukuk which make the previous comply with the shariah concept of sale whereby the later although did not apply the true sale contract but still the sukuk is comply with shariah rules.

Had Kifayah refers to a minimum basic necessity rate set based on the current cost of living. The objective of this paper is to determine the current Had Kifayah for asnaf candidates focusing more on USIM Pre-Graduate students as the target group. The research method used are the qualitative and quantitative which apart from referring to existing writing and references, a survey was conducted to obtain the latest data from asnaf students through previous databases. The survey has been conducted via online instead one to one interview due to Covid-19 pandemic. Through a survey that covers aspects of student spending and income, the average of spending method has been used as per agreed with all team members to determine the Had Kifayah, in line with the method used by the state Islamic religious council as a reference. With the improvements made in the agreed calculation system, a more accurate calculation method has been developed and at the same time can help the process of proper distribution of zakat.

Family and life takaful play an important role in providing individual financial security especially for 40 percent of households with the lowest income (B40) who are considered to be a vulnerable group in the event of financial depression. The household income for B40 is below RM3,860 per month and is expected to increase to RM5,270 in 2020 as stated in the 11th Malaysia (Economic) Plan. The importance of family and life takaful becomes more significant with increasing risks faced by the B40 such as the higher cost of living, lower savings and high indebtedness, which in turn expose this group to the risk of economic insecurity. Some initiatives have been introduced in order to help the B40 groups such as giving financial aid to encourage them to be involved in entrepreneurship, providing special training sessions to enable them to manage their finances, and providing special takaful coverage (group takaful) for the B40. The objectives of this paper are to explore the viability of establishing a takaful fund for this target group by leveraging on the waqf model; to investigate the extent of the ownership of family and life takaful among the B40; and to identify how the waqf fund can potentially become a mechanism to initiate an exclusive takaful coverage for the B40. This research has been conducted using the qualitative method by focusing on articles, journals and library-based sources. The paper also identifies the Takaful as providing the element of savings and security to policy owners, who usually the main income earner or breadwinner, if something untoward happens and they require financial aid in the future. Besides, takaful is also presented as a savings mobilizer, financial intermediary and promoter of investment activities. Keywords: Waqf, Takaful, B40, Investment, Takaful coverage

Wakaf is linked to a variety of fields, such as religious, educational, cultural, social and economic. There are several problems and issues facing the Malaysian endowment management as a whole, and Kelantan in particular. Some of the problems and issues are lack of academically and administratively qualified personnel in the Wakaf sections/departments, lack of standard system for preserving wakaf assets, lack of standard system procedure for the transfer of wakaf items to the Endowment Committee, and so on. There are several contemporary problems and issues surrounding Wakaf management and organization, and the most prevalent of which is the issue of investing Wakaf funds. This is so because it is of great interest to the Malaysian Islamic institutions or the Malaysian Islamic council. Based on the importance of the subject, we have seen the need to examine wakaf applications to Kelantan endowment committee. This study is comprised of four sections, namely: the emergence of the Kelantan Endowment Committee and its objectives; the rule of investing endowment funds from the Islamic jurists’ perspective; contemporary decisions on the issue of investing Wakaf funds; and investment of Wakaf funds in the Kelantan endowment committee. The most important finding of the study is that the Kelantan Endowment Commission relates to several fields, as stated by the researchers. It is hoped that the study and its findings will benefit the researchers, the needy ones, as well as the authorities of Wakaf institutions and committees. Keywords: Investment, Wakaf (Endowment) funds, Endowment committee.

Harta wakaf perlu dipelihara demi memastikan manfaatnya berkekalan. Namun begitu, tidak semua harta yang diwakafkan boleh kekal selamanya. Sesetengah harta seperti kenderaan dan barangan elektrik mempunyai jangka hayat tertentu. Ia akan mengalami kerosakan dan kemusnahan. Sesetengahnya tidak produktif. Justeru, demi memastikan kelestarian harta wakaf, para fuqaha berpandangan harta yang telah rosak atau musnah perlu ditukar dengan harta yang seumpamanya untuk mengekalkan manfaat harta wakaf. Proses tersebut dinamakan Istibdal. Ia adalah penyelesaian terakhir kepada pewakaf demi memastikan manfaat harta wakaf terus dinikmati oleh penerima manfaat. Persoalannya, adakah harta tersebut boleh diistibdal semata-mata untuk tujuan mengembangkan lagi kekayaan harta wakaf? Kertas ini akan melihat sejauh mana proses istibdal boleh dilakukan terhadap harta wakaf. Pandangan-pandangan fuqaha akan dianalisa untuk mencapai resolusi terbaik demi kelestarian harta wakaf. Natijahnya, istibdal pada harta wakaf boleh dilakukan dengan pelbagai cara demi menjaga dan menjamin kemaslahatan harta wakaf.

In 2020, statistic reveals that a total number of 30 hibah cases have been registered in the Negeri Sembilan Syariah Courts. Interestingly, the total number of cases registered this year has decreased as compared to 51 cases for the previous year. This study analyses on the jurisdictions of the Syariah Courts in deciding hibah cases in Negeri Sembilan by taking into a consideration the recent outbreak of Covid-19. This study investigates the impacts of the Covid-19 pandemic on the number of hibahcases brought before the Syariah Courts in the state of Negeri Sembilan. For this purpose, this study applies a doctrinal legal approach where the data collection is based on a library-based research and the statistical data collected from Negeri Sembilan Syariah Courts. Analysis was done on several important cases concerning the jurisdiction of the courts. This study discovers that the Covid-19 pandemic has an effect on the number of registered and resolved cases pertaining to hibah in Negeri Sembilan Syariah Courts. This study recommends that electronic method such as e-proceeding to be fully implemented so as to enable the public to access the court easily. It is hoped that findings of this study will shed light on the issue of jurisdictions concerning hibah and beneficial in providing clear and precise information on the jurisdiction of the Syariah Courts in deciding hibah matters.

Faraid merupakan sebuah sistem pengurusan harta selepas kematian yang dianjurkan oleh Islam. Di Malaysia, bidang kuasa hal ehwal Islam termasuk pengurusan harta pusaka adalah terletak di bawah kuasa pentadbiran negeri. Walau bagaimanapun, sistem pengurusan harta pusaka pada masa kini dilihat masih memerlukan kepada penambahbaikan dan transformasi dari sudut pengurusan dan pentadbirannya. Anggaran sebanyak RM60 bilion harta masih belum dituntut disebabkan oleh kesedaran masyarakat tentang pengurusan harta pusaka masih lagi di tahap yang rendah di samping kekeliruan dengan wujudnya pelbagai agensi yang menguruskan harta pusaka. Justeru, pembangunan model pusat sehenti pengurusan harta pusaka atau FOSC (Faraid One-Stop Centre) ini merupakan sebuah inisiatif yang dibangunkan untuk memudahkan masyarakat menyelesaikan masalah berkaitan harta pusaka dengan lebih efisien. Model pusat sehenti pengurusan harta pusaka (FOSC) ini menyatukan semua agensi-agensi yang terlibat dengan pengurusan harta pusaka di bawah satu pusat bagi memudahkan pengurusan harta pusaka. Model FOSC terdiri daripada lima agensi iaitu Faraid USIM Consultant (FUSACA), Bahagian Harta Pusaka Kecil, Amanah Raya Berhad, Majlis Agama Islam Negeri dan Agensi Guaman & Perundingan. Faraid USIM Consultant (FUSACA) dijadikan agensi yang berperanan penting dalam membuat keputusan dan memberi khidmat nasihat kepada pelanggan. Manakala, Bahagian Harta Pusaka Kecil sebagai agensi yang merekod kes yang dipohon dan diselesaikan dan Amanah Raya Berhad merupakan agensi yang menguruskan hal yang melibatkan harta alih dan mengeluarkan Akuan atau Arahan bagi harta alih. Majlis Agama Islam Negeri menyediakan khidmat pengiraan jumlah nilaian dan bahagian harta pusaka dan Agensi Guaman & Perundingan sekiranya pelanggan memerlukan khidmat peguam atau nasihat. Model FOSC ini boleh menjadi rujukan dan panduan kepada agensi berwajib berkaitan harta pusaka dalam mewujudkan pusat sehenti di negeri masing-masing. Model FOSC ini juga amat diyakini dapat memperkasakan pengurusan harta pusaka di Malaysia dan secara langsung dapat memudahkan masyarakat menguruskan harta pusaka secara mudah dan sahih.

Pengambilan upah terhadap aktiviti keagamaan merupakan isu sensitif dalam masyarakat kerana umum menganggap bahawa aktiviti keagamaan merupakan ibadat yang perlu dilakukan dengan ikhlas tanpa perlu diupah. Pengambilan upah terhadap sesuatu urusan yang tidak menyalahi Syarak diharuskan berdasarkan syarat-syarat tertentu. Namun, terdapat kontroversi dalam masyarakat khususnya di Malaysia melibatkan pengambilan upah yang dikatakan terlalu tinggi bagi sesuatu aktiviti keagamaan. Antaranya ialah isu berkenaan pengambilan upah berpakej terhadap pengurusan jenazah yang merangkumi urusan-urusan asas seperti memandikan, mengkafankan, menyembahyangkan dan mengebumikan. Di samping itu, khidmat upah bacaan Quran terhadap si mati juga ditawarkan dengan harga yang berbeza-beza berdasarkan pakej permintaan pelanggan. Objektif kajian terfokus kepada pengenalpastian konsep dan syarat pengambilan upah dalam aktiviti keagamaan menurut Syarak serta menilai kaedah pengambilan upah terhadap pengurusan jenazah dan bacaan Quran dalam konteks semasa dan mencadangkan garis panduan ringkas berkaitan perkara tersebut. Kajian kualitatif ini menggunapakai kaedah analisa dokumen dan temubual bersama pihak yang terlibat secara langsung dalam aktiviti tersebut. Kajian ini menghasilkan garis panduan yang boleh digunapakai bagi tujuan penyelarasan pengambilan upah terhadap pengurusan jenazah dan bacaan Quran

Dewasa ini umat Islam berhadapan dengan pelbagai masalah fiqh semasa yang perlu diselesaikan, antara isu hangat yang hebat diperbincangkan adalah isu perkahwinan misyar. Justeru, penulisan ini akan cuba mengupas hakikat perkawninan misyar, sejarah dan sebab kemunculannya dan sejauh mana hubungannya dengan perkahwinan yang bertepatan dengan undang-undang Islam. Penulisan ini juga akan cuba mengulas mengenai perbezaan perkahwinan misyar dengan beberapa perkahwinan lain yang telahpun dijelaskan oleh ulama-ulama Islam mengenai pengharamannya seperti perkahwinan mut�ah dan perkahwinan al-Muhallil (cina buta). Ianya diharap sedikit sebanyak dapat menyelesaikan kekeliruan umat Islam terhadap perkahwinan ini sama ada ianya seiring dengan tuntutan undang-undang Islam atau sebaliknya.

This paper is looking at the position of sadd al-dhara'ic in the legal reasoning (ijtihad), its objectivity as the source of ijtihad, the acceptance and the rejection of Imam al-Syafei and the fuqaha’. The situation of this acceptance and rejection by Imam al-Syafei becomes a polemic and the impact on his actual perception. The objective of this research is to investigate and understand the approach of ijtihad through sadd al-dhara'ic , unravel his stand and to justify his stand as compared to other fuqaha’ who accepted it. This research is using the library research method which is the main source of information by evaluating the documents related to the use of sadd al-dhara'ic by Imam al-Syafei and the fuqaha’. By critically analysing the position of sadd al-dhara'ic through the discussion of the mujtahid and Imam al-Syafei’s perception who accepted and rejected as well as the differences of each others’ opinions, it is found that he accepted sadd al-dhara'ic as the source of law. However, the acceptance is not comprehensive, it is only based on al-dhara'ic or the means which hold the certain (qatei) charecteristics and it is confidently leads to harm (mafsadah) only. Nevertheleas, it is found that the example of it’s application has already been applied indirectly in Imam al- Syafei’s fiqh. Therefore, the invention of the legal ruling (hukum) through the ijtihad process using the sadd al-dhara'ic should not be regarded as rejected by al-Syafei. It is also in line with the importance of the use of the mind and the wisdom of the mind based on legal text (nass) in the process of istinbat or deducing an Islamic law from it’s sources which is regarded as very important especially in this modern times because there is a need for the law to be scrutinized in detail which has not been elaborated thoroughly by nass of the al_Quran and al-Sunnah.

In recent years, there has been increasing interest in the study and promotion of hibah (gifts) as one of the alternatives in Islamic estate planning. This paper aims to shed light on the instrument of hibah as an alternative payment for nafkah (alimony) to the wife as security for maintaining the widow’s claim to the husband’s property after the husband's death. This study adopts a doctrinal approach as it requires an examination of the legislation relating to hibah and nafkah based on several legal provisions from the various statutes in Malaysia. This approach is important to clarify the current and existing legal provisions relating to hibah and nafkah from the various statutes as a specific hibah and nafkah law has not yet been enacted in Malaysia. Finally, this study is also based on library-based research where the data were collected from primary and secondary sources. Overall, this study provides valuable information on the existing legal provisions on hibah and nafkah in Malaysia and makes some important recommendations to safeguard the rights of women in property distribution, especially widows. It takes into account that Islam encourages the practise of systematic estate planning to ensure the rights of heirs to the deceased’s assets. The findings of this study will raise awareness of the need for proper wealth planning by the hibah for women, which will ultimately benefit widows after the death of their husbands.

Bon Islamik atau lebih dikenali sebagai al-Sukuk, telah mencapai kejayaan dalam perlaksanaannya diperingkat antarabangsa, di mana ia telah menyumbang kepada pembangunan dan perkembangan ekonomi masyarakat. Objektif kajian ini dilakukan adalah bagi melihat potensi instrumen ini sebagai salah satu metode pelaburan untuk tanah atau harta wakaf. Kajian ini dilakukan dengan menggunakan kaedah kualitatif dengan memperoleh maklumat dari data-data primer dan sekunder. Kajian mendapati bahawa jumlah tanah wakaf yang tidak diusahakan meningkat dari hari ke hari. Justeru, Usaha harus dilakukan untuk menjadikan tanah wakaf ini sebagai aset yang memberi pulangan sekaligus dalam membantu meningkatkan dan mengukuhkan ekonomi umat Islam.

This study aimed to study the legal regulation and political impacts of foreign investments on the economic development of the United Arab Emirates (UAE). It addresses key questions related to the extent of foreign investments in the UAE, legal regulations of foreign investment, the sectors that attract the most investment, and how these investments contribute to overall economic growth through political impacts to the country. In addition, the study examines the direct effects of foreign investments on job creation, technology transfer and skills development in the UAE. It also explores the policy frameworks and measures implemented by the UAE government to attract and encourage foreign investments, as well as the challenges and barriers that hinder its full potential. By conducting a descriptive applied study, this study aims to emphasize the importance of foreign investments and provide insights to policy makers and stakeholders. The study highlights the importance of these investments in achieving sustainable economic development in the UAE. Despite concerns about external financing and its possible negative impact on sovereignty, decision-makers in many countries have recognized the decisive role of foreign investments in their economies. The study concluded that the UAE has succeeded in attracting foreign investments through industrial centres, incentives, advanced infrastructure and a favorable business climate. The country's commitment to openness and free movement of capital contributed to its attractiveness as an investment destination. This study found that foreign direct financing is diverse, benefiting various sectors within the UAE economy and subject to specific legal regulations and political impacts for more economic achievement. While portfolio and other forms of investments are often tied to specific sectors, direct financing has a wider distribution. The results also indicate that the UAE aims to boost investor confidence and expand investments outside the financial sector in tolerant with legal regulations. The study emphasizes the need for measures that promote investments across various economic activities, including real estate. This commitment to openness and capital movement significantly enhances its appeal as an investment hub while abiding by legal frameworks, reinforcing the nation's stance on fostering economic growth through foreign investments.

Islam pays great attention to the issue of employment of children through the verses of the Quran and the hadith of the Prophet Muhammad (S.A.W.) that touched on matters and issues concerning children, to educate them, how to deal with them and rights those aspects of Islamic civilization. Islamic law recommends doing well to them and being lenient in dealing with them and not giving them the ability to work outside. This stage is considered the most important in the personal configuration formed since the beginning of human life again. Children's rights are important in Islam because it is right after the creation of God in the womb of his mother, from the fetus until it becomes a man in charge of the other children or the like. Muslims urged to child care and maintenance of their rights. Scholars disagree about the legal work among children. There are two views and the most powerful is necessitated. The same applies to the law of Thailand are concerned about work and rest periods. Difficult and dangerous work is prohibited for children under the age of eighteen years. If it is necessary to work at that age there must be protection for many things, such as work in special places. Employers must take any insurance protection of children and allow children to take leave at certain times.