Since the introduction of the cultivated meat burger in 2013, numerous discussions have transpired between researchers and consumers, manifesting in various forms such as academic publications, opinions on personal websites and interactions on social platforms. For Muslim consumers, a primary concern revolves around the halal status of cultivated meat, given the pivotal role of adhering to a halal diet as a divine obligation in their lives. Therefore, this article seeks to systematically review the existing literature on cultivated meat from an Islamic perspective as articulated by Muslim scholars, whether these perspectives are issued by an established fatwa organisation or representations of personal views. The sources incorporated into this analysis span from academic publications, newspaper articles, fatwa bodies, personal websites and interviews. Employing thematic analysis, five principal themes were discerned within the discourse among Muslim scholars regarding cultivated meat: (i) the ontological status of cultivated meat, (ii) the status and source of stem cells used in the cultivation process, (iii) the theological implications of cultivated meat production on altering God's creation, (iv) foundational principles for halal cultivated meat production, and (v) the contemporary necessity of cultivated meat from the perspective of al-maqasid al-shariah. It is duly recommended that international fatwa organisations such as the International Islamic Fiqh Academy (IIFA) engage in discussions and deliberations on this matter of growing significance within the food industry. The fatwas and resolutions issued by IIFA are frequently cited as the most recognised authority in many Islamic countries.

This study examines the domain of Islamic social finance within the framework of addressing prevalent challenges and harnessing potential for significant socio-economic impact. It lies in the acknowledged ability of Islamic social finance mechanisms - zakat, Islamic crowdfunding, Islamic microfinance and waqf - to address poverty and promote economic equality, yet the full realization of these benefits is impeded by numerous challenges. This study therefore identifies the primary issue as understanding these impediments and determining how to effectively navigate them for enhanced Islamic social finance impact. Its aim is to comprehensively analyze the issues, identify unexploited opportunities, and formulate recommendations for a robust and impactful Islamic social finance system. To this end, the study utilizes a library-based approach, conducting an extensive review of relevant literature, including academic articles, books, policy reports, and case studies. It is revealed that governance and regulatory challenges, socio-economic obstacles, and discrepancies in the application and understanding of Islamic social finance mechanisms are the primary hurdles. Potential solutions range from harmonizing regulatory standards, promoting transparency and accountability, to fostering economic empowerment and cross-border collaboration in the Muslim world. This study implies that addressing these challenges and harnessing Islamic social finance's potential can lead to a more effective poverty alleviation strategy, contributing to wealth redistribution, social justice, and sustainable development in line with Islamic principles. This research, therefore, holds substantial implications for policymakers, regulators, and practitioners within the Islamic social finance ecosystem, and suggests the necessity of collaborative, informed efforts to unlock the transformative power of Islamic social finance.

Waqf is a form of charity which is highly recommended in Islam. In Malaysia, most of the states impose solely on perpetuity property based on Shafiᶜiy school of law view as stated in State Administration of Islamic Law Enactment and State Waqf Enactment. However, there are certain states allowed the implementation of temporary waqf such as Johor, Federal Territory of Kuala Lumpur, and Sarawak. In 2020, most of the country across the world including Malaysia are affected by deadly disease which is known as COVID-19. The World Health Organization (WHO) declare it as pandemic on January 2020. Malaysia Government has issued Movement Control Order (MCO) as a preventive measures to overcome this contagious disease. Many institutions and employment sectors are ordered to stop their operation temporarily. The negative impact of MCO affected daily life routine, public safety and security, education, and business. Thus, the objective of this paper is to study the concept of temporary waqf from the Islamic perspectives and to explore the advantages of temporary waqf in combating COVID-19. This paper has conducted inductive and deductive methods. In this qualitative research, data has been collected by using library research, observations, and interview. The result of this paper shows that temporary waqf products brought many advantages as compared to perpetuity waqf in combating this pandemic COVID-19.

Di Malaysia, zakat pertanian hanya diwajibkan ke atas makanan asasi sesuatu tempat dan telah mencukupi nisab. Namun, terdapat isu ketidakselarasan taksiran zakat pertanian misalnya ketidakselarasan penetapan nisab bagi timbangan metrik gantang, dan kepelbagaian kadar yang dikenakan. Persoalannya, apakah faktor utama kepada isu ini? Justeru, kertas kajian ini merupakan usaha untuk mengetengahkan beberapa isu yang timbul dalam pendekatan konseptual' zakat pertanian dari perspektif Islam dengan menganalisa definisi zakat pertanian, tanaman yang dikenakan zakat, nisab, kadar yang dikenakan berdasarkan pengairan, dan potongan kos-kos tertentu sebelum diwajibkan zakat. Metodologi kualitatif digunakan bagi menganalisa data melalui kaedah induktif, deduktif, dan perbandingan. Hasil kajian menunjukkan bahawa ketidakselarasan taksiran zakat pertanian merupakan natijah daripada kepelbagaian cara berfikir dalam menentukan hukum menurut perspektif syarak bagi setiap mazhab. Implikasi kajian ini dapat membantu pembuat dasar dan pengurusan Institusi Zakat untuk menyelaraskan rangka kerja zakat pertanian berdasarkan keaslian undang-undang Islam bagi pembangunan dan pemantapan sosio ekonomi Malaysia.

Tawarruq personal financing is one of the most profitable Islamic finance products to Islamic financial institutions. However, it has been pointed out that its implementation triggered some controversial issues which related to the prohibition of gharar (ambiguity). This problem is getting bigger because there is no specific guideline prepared by the Central Bank of Malaysia (BNM) for the sake of proper tawarruq implementation. Hence, the objective of this research is to evaluate the existence of gharar in the tawarruq personal financing. This qualitative research adopts library method and observation method. The primary data is gained through the method of interviews with three selected respondents from Bank Islam Malaysia Berhad (BIMB). This research discovered that the gharar is existed in the implementation of tawarruq personal financing. This research concluded that its existence is permissible based on gharar yasir principles. The clarification in this research will retrieve the skeptical towards Islamic banking products and boost its productions. Nevertheless, it is recommended that this kind of research could be extended to explore on the other Islamic financing concepts such as musharakah, ijarah and al-rahnu to be implemented as personal financing instruments.

This research analyzed the issue of non-uniformity estimation of agricultural zakah in Malaysia. The administration and management of zakah is under the jurisdiction of State Islamic Council (MAIN) as stated in Federal Constitutions. Thus, there are diversity policies and laws set by the State Mufti Department through the Fatwa Committee and the State Islamic Religious Council (MAIN) based on the Administration of Islamic Law Enactment or Ordinance respectively, for example inconsistency nisab setting for metric weights of 363 bushels, 375 bushels and 400 bushels. Similarly, the applied rate variability in some states only charge a single rate either 5% or 10% and most other states limit the alternative rate of 7.5%. The objectives of this study are to research the causes of diversity assessment and examine factors of agriculture zakah in Malaysia such as nisab, rate and to study the deduction of costs in Malaysia. Therefore, this study analyses the nonuniformity estimation of agriculture zakah involving policy makers, namely the State Mufti Department and officers in charge of the zakah management namely the State Baitulmal. The methodology of this study is done using the primary data which is the interview with the State Mufti Department and the State Baitulmal in states of Selangor, Penang, Perlis, Terengganu and Sarawak. The data analysis uses the descriptive and the comparative methods. This study carries an important implication, where every fatwa that has been issued needs to be reassessed from time to time, so that the law of zakah-granting will continuously be current, dynamic and more importantly, practical to be used by from one generation to another.

Islam amat menekankan soal pemerkasaan populasi fakir dan miskin. Usaha pemerkasaan ini dapat dilihat sejak dari zaman Nabi SAW di mana pengurusan berkesan dan pemesatan harta wakaf, zakat dan sedekah berlaku dengan optimum. Kemuncak kecemerlangan ini dapat dilihat pada era pemerintahan ʿUmar bin ʿAbd al-ʿAzīz di mana inisiatif pemerkasaan populasi miskin dilakukan dengan begitu efektif hinggakan amat sukar untuk menjumpakan golongan asnaf atau miskin yang layak menerima zakat. Pencapaian tersebut berbeza dengan realiti umat Islam hari ini. Dapatan kajian dari Pertubuhan Bangsa Bangsa Bersatu mendapati sejumlah besar negara-negara Islam dikelaskan sebagai berpopulasi ‘miskin’ atau ‘miskin tegar’. Justeru, kajian ini bertujuan untuk mengkaji metode yang digunakan oleh Nabi SAW dalam manyantuni golongan miskin. Hadis lelaki miskin Anṣār yang diriwayatkan oleh Anas bin Mālik telah dipilih kerana dipercayai mengandungi strategi yang komprehensif untuk memperkasakan golongan miskin. Kaedah penyelidikan secara induktif dan deduktif digunakan secara konsisten. Hasil kajian menunjukkan terdapat sekurang-kurangnya tujuh strategi pemerkasaan yang dapat diekstrak dari hadis ini. Ia merangkumi penyelesaian keperluan asas, capaian dan akses mudah, proses tapisan kemampuan, perantara kewangan, kecairan tunai, sokongan teknikal serta pendidikan dan kesedaran. Strategi-strategi ini amat berpotensi untuk dilaksanakan oleh agensi yang terlibat dengan pemerkasaan populasi miskin agar inisiatif yang dijalankan mampu memberi impak sosial yang lebih berkesan.

This research analyzed the need for some given costs to be exempted before any imposition of alms is made. The reality concerning the agricultural alms in Malaysia as based solely on qaul of Imam Syafi`e rather than qaul of other scholars. Thus, in Selangor the deduction of any cost before imposition of agricultural zakah is not applicable, even though several states such as Terengganu, Penang and Sarawak have given an exemption for operational cost. Perlis is the only state in Malaysia allow all deduction of costs include self-sustenance cost. The objectives of this study are to research into agricultural alms in the Malaysian context and to study the deduction of costs in Malaysia based on maqasid syari’ah. Based on the dynamics of the Islamic Shari`a, the flexibility of law adheres closely on maqasid syari`ah involving current and local maslahah. Therefore, this study analyses the transformation of the current agricultural alms involving policy makers, namely the State Mufti Department and officers in charge of the alms management namely the State Baitulmal. The methodology of this study is done using the primary data which is the interview with the State Mufti Department and the State Baitulmal in states of Selangor, Penang, Perlis, Terengganu and Sarawak. The data analysis uses the descriptive and the comparative methods. The research outcome demonstrates that the justification for the reduced operational costs of the crops and the self-sustenance costs in assurance for maslahah daruri of the farmers and their families.

This article aims to critically examine the issue of selling waqf properties in Malaysia's waqf legislations. This tudy adopts a qualitative methodology employing field work data. The findings indicate that even though the waqf fiqh provides a choice of periods to be either temporary or permanent waqf, the Malaysian Waqf laws adopt permanent waqf and prohibits the temporary waqf for the sake of public interest (maslahah). Therefore, waqf properties cannot be cancelled by a donor, and that waqf land cannot be sold, given as a present, or bequeathed. The finding established that the Waqf laws are consistent with the waqf's aims. Thus, this paper proposes that each State's Waqf Corporation and Islamic Religious Council in Malaysia needs to conduct a review of the existing waqf rulings and legal framework to ensure that they are consistent with the waqf purpose for benefiting donors, waqf holdings, and beneficiaries.

Taghyir khalqillah (alteration of Allah’s creation) is one of the ways Satan misleads people. This was revealed by Allah subhanahu wa ta‘ala in the Qur’an, Surah al-Nisa’, verse 119. The act of taghyir khalqillah is explicitly prohibited but the interpretation of Muslim jurist on its message vary. Therefore, this article will discuss the meaning of taghyir khalqillah in the twelve mufassirin perspectives, carefully chosen from a variety of backgrounds. The study employs qualitative research design in achieving its objectives. There are twenty-six jurists from salaf and khalaf who attempted to interpret the meaning of taghyir khalqillah in a total of fourteen interpretations. The concept of taghyir khalqillah is divided into five principles, namely (i) physical and metaphysical alteration, (ii) temporary and permanent alteration, (iii) purpose of the alteration was made, (iv) maslahah of alteration and (v) results of the physical alteration.

The advancement of the agricultural sector necessitates modern technology and high-quality seeds as well as fertilisers; such growth parallels the increased cost of paddy planting in Malaysia. However, Islamic scholars have debated several issues regarding the evaluation of the agricultural zakat, including the reason behind the refusal of plant operation and farmers’ self-sustenance cost before zakat imposition. This article aims to analyse the diversity of rate establishment in the practice of agricultural zakat collection in Malaysia by examining the rates imposed based on irrigation and the deduction of some costs before the imposition of zakat. A qualitative approach was employed to interpret the data through inductive, deductive and comparative methods. As for field research, this study conducted semi-structured interviews in selected states of Malaysia, namely Selangor, Sarawak, Pulau Pinang, Terengganu and Perlis. The findings indicate that agricultural rates vary significantly between states, ranging from 5% to 7.5% or 10% of the total amount of the crop produced that has reached its nisab. These distinctions arose due to (1) the varied interpretations of the Islamic legal tradition by various schools of juristic thought and (2) the rate of zakat on crops, which requires discussion of irrigation and energy use by farmers. However, this non-uniformity is not attributable to disparities in living levels throughout Malaysia’s states. Therefore, further research is required to determine the substantial cost reduction of agricultural zakat in Malaysia, including self-sufficiency cost, considering the current agrarian economy’s needs and public interest.

Tayammum, an essential aspect of Islamic jurisprudence, serves as an alternative method of ritual purification (ablution) when water is unavailable or its use is impractical. Tayammum purification method uses ground dust, a significant aspect of Islamic practice. However, traditional teaching methods may not always effectively convey its intricacies to students. To address this, interactive activities are employed to engage students actively in the learning process. This study investigates the effectiveness of utilising interactive activities to facilitate the transfer of Tayammum knowledge to students. Through a combination of hands-on experiences, simulations, and group activities, students are immersed in practical scenarios related to Tayammum is developed. The title of the program is Tayammum Trekathon with five (5) different activities will be involved. This approach not only enhances understanding but also fosters a deeper connection to the subject matter. The findings suggest that incorporating interactive activities into teaching Tayammum significantly improves knowledge transfer and student engagement, ultimately enriching the learning experience.

Islamic astrotourism is a form of tourism that involves the sites with astronomical, historical and archaeological interest such as observatories, mosques, museums, and planetariums. This article discusses a study on the feasibility of Islamic astrotourism in Malaysia. This article aims to enlighten the role of Islamic astronomy may significantly contribute to tourism. A qualitative method was used in this article using instrument such as document analyses, interviews and observations. The result shows that there is a tight collaboration between Islamic astronomy and tourism in some activities held by astronomical institutions and travel agencies, including of amateur astronomers and astronomical organizations such as tours, conferences, carnivals, and publications. In addition, it will show the efficiency of involvement of such organizations in the development of Islamic astrotourism in Malaysia.

Wawasan Kemakmuran Bersama 2030 merupakan usaha kerajaan untuk menjadikan Malaysia sebagai sebuah negara yang terus membangun secara mampan seiring dengan pengagihan ekonomi yang adil. Terdapat tujuh teras utama bagi merealisasikan dasar kerajaan ini antaranya ialah kesejahteraan sosial, modal sosial, modal insan dan lain-lain. Sebanyak lapan pemboleh daya WKB 2030 diperkenalkan untuk memastikan dasar ini tercapai. Antara pemboleh daya WKB 2030 yang berkaitan dengan elemen pendidikan adalah Pendidikan & TVET yang berasaskan masyarakat peribelajar dan pendidikan berasaskan keberhasilan serta elemen Masyarakat Berpencerahan melalui pembelajaran sepanjang hayat. Justeru, gamifikasi Global Umrahaji Game (GUG) dilakukan untuk membantu pihak kerajaan bagi mencapai gagasan WKB 2030 secara bersama. Selain itu, ianya bertujuan untuk memberi pendidikan berkaitan ilmu umrah dan haji kepada masyarakat terutamanya pelajar sekolah rendah, menengah dalam pengajaran dan pembelajaran serta umat Islam di Malaysia khususnya. Metodologi yang digunakan dalam kajian ini ialah kaedah kuantitatif melalui soal selidik yang diedarkan kepada lapan puluh enam (86) orang responden guru bagi subjek Pendidikan Islam di Malaysia. Hasil kajian mendapati bahawa GUG menepati dua daripada lapan pemboleh daya WKB 2030 iaitu Pendidikan (pendidikan berasaskan keberhasilan) dan Masyarakat Berpencerahan (pembelajaran sepanjang hayat). GUG juga sesuai digunakan semasa pengajaran dan pembelajaran kerana ianya dapat meningkatkan pemahaman berkaitan topik umrah dan haji melalui kaedah didik hibur. GUG amat diyakini dapat meningkatkan pengetahuan dan kefahaman masyarakat serta pelajar terhadap kepentingan pelaksanaan ibadat umrah dan haji dengan betul dan sempurna. Kata kunci: Gamifikasi, Global Umrahaji Game (GUG), Pengajaran dan Pembelajaran, Wawasan Kemakmuran Bersama 2030

Permasalahan LGBT bukanlah isu yang baharu. Di dalam al-Quran, konotasi negatif digunakan ketika merekodkan perihal golongan ini dalam peristiwa kaum Nabi Lut. Walau bagaimanapun, dewasa ini menyaksikan bahawa polemik LGBT semakin diterima masyarakat, khususnya di negaranegara barat. Malah, golongan ini dilihat agresif menuntut hak kebebasan. Di Malaysia, permasalahan telah menimbulkan pelbagai reaksi di kalangan masyarakat, malah menjadi punca tercetusnya pelbagai konflik. Statistik sehingga Mac 2010 menunjukkan sejumlah 30,670 orang pekerja seks wanita dan pekerja seks transeksual seluruh Malaysia termasuk rakyat asing. Sungguhpun begitu, masih wujud kelompok di kalangan mereka yang menunjukkan sikap untuk insaf dan bersedia untuk dibimbing. Pelbagai inisiatif untuk membantu mereka telah diusahakan oleh Majlis Agama Islam Negeri dan institusi zakat bagi tujuan program pemulihan. Namun, persoalan timbul berkaitan kelayakan dan kedudukan golongan LGBT untuk diberikan zakat khususnya dalam membantu aktiviti pemulihan mereka.

Bencana penyakit berjangkit antara faktor yang merencatkan kestabilan sosioekonomi sesebuah masyarakat khususnya populasi miskin dek kerana aktiviti perekonomian yang terbatas, kos perubatan yang meningkat dan akses fasiliti kesihatan yang terhad. Takaful mikro merupakan antara instrumen kewangan Islam yang menawarkan skim perlindungan kepada populasi ini. Walau bagaimanapun, masih tidak jelas tentang hubungjalin antara takaful mikro dan bencana pandemik. Sungguhpun secara teoritikalnya, zakat sering dikaitkan sebagai sumber dana alternatif untuk operasi takaful, namun dari sudut praktikalnya idea ini masih samar. Kajian ini bertujuan untuk meneroka potensi, isu serta cabaran takaful mikro sebagai instrumen perlindungan kesihatan bagi mendepani wabak pandemik bagi populasi miskin. Integrasi takaful mikro dan zakat merupakan tema utama kajian ini. Metode kajian kepustakaan dan dokumentasi digunakan untuk mendapatkan data. Bagi tujuan analisis, kaedah analisis kandungan, diskriptif, induktif dan deduktif digunakan secara konsisten. Hasil kajian mendapati bahawa takaful mikro adalah relevan untuk menghadapi pandemik khususnya bagi populasi miskin. Namun, kekangan kewangan merupakan permasalahan yang utama. Penyaluran dana zakat dianggap antara solusi munasabah bagi permasalahan ini. Beberapa prospek dan cabaran bagi penggunaan zakat dalam operasi takaful mikro turut dikenalpasti. Kajian ini sesuai dijadikan rujukan bagi institusi takaful mikro, zakat dan agensi lainnya yang terlibat dalam pemerkasaan golongan miskin dalam rangka untuk menambahbaik aspek kesihatan mereka.

Pembiayaan mikro Islam merupakan salah satu instrumen kewangan yang terbukti mampu untuk mengupayakan populasi miskin dan luar bandar. Ia dilaksanakan dengan cara memberikan akses pembiayaan berskala kecil bagi tujuan keusahawanan. Namun kos operasinya agak tinggi kerana melibatkan kerja-kerja lapangan bersama masyarakat miskin yang perlu dijalankan secara kerap dan selalunya tertumpu di kawasan luar bandar. Program sokongan keusahawanan yang turut memakan belanja besar - juga perlu dilaksanakan secara berkala memandangkan populasi ini mempunyai tahap literasi pengurusan dan keusahawan yang rendah. Akibatnya, produk pembiayaan mikro terpaksa ditawarkan dengan kadar caj yang agak mahal bagi menampung kos operasi. Inisiatif untuk mengintegrasikan perlaksanaan pembiayaan mikro Islam dan wakaf dilihat antara solusi ideal yang mampu menyantuni permasalahan ini. Ini kerana wakaf dan pembiayaan mikro Islam berkongsi matlamat yang sama iaitu untuk memperkasakan populasi miskin khususnya masyarakat muslim. Walau bagaimanapun, saranan sebegini kurang dibincangkan secara mendalam dan sistematik. Justeru, kajian ini dijalankan bertujuan untuk meneroka keboleh-laksanaaan pengintegrasian antara wakaf dan pembiayaan mikro Islam dari sudut prospek dan cabarannya. Kaedah kepustakaan dan analisis kandungan digunakan bagi mencapai objektif. Hasil kajian menunjukkan bahawa terdapat beberapa prospek yang mampu memberi impak positif terhadap institusi pembiayaan mikro Islam, institusi wakaf dan pembangunan sosial. Beberapa isu serta cabaran turut dikenalpasti dan perlu diperhalusi sebaiknya. Diharapkan kajian ini mampu dijadikan rujukan dan panduan dalam usaha membangunkan perlaksanaan pembiayaan mikro Islam dan wakaf yang lebih mampan.

Micro takaful has become a critical strategy to mitigate risks and overcome poverty among low-income populations in a community. However, micro takaful's low penetration rate seems worrying due to the recommendation to minimise its management costs. This paper aims to develop a financing model/framework by integrating micro takaful and temporary waqf to benefit the underserved population in Malaysia. This research uses the content analysis method from relevant literature to derive a suitable financing framework based on temporary waqf applications. As a result, this study suggests an integrated micro takaful and temporary waqf financing framework to solve the existing problems. It is hoped that this work will benefit the development of micro takaful financing strategies and boost its offerings in the future.

Islamic Microfinance has been proven scientifically on its capability to empower the poor and rural population. However, the operational costs are relatively expensive as it involves vast fieldworks that often concentrate on rural areas. The support programs – which are also costly – have to be offered regularly considering that this population is always associated a low entrepreneurship literacy. In effect, the microfinance products are imposed with quite a high charge to bear the operational cost. The initiative to integrate Islamic microfinance and waqf stands out to be an ideal solution. However, such a proposition has scarcely been discussed in a profound and systematic manner. Hence, the study aims to explore into the practicality of the integration between waqf and Islamic microfinance in terms of the prospects and challenges. The methodologies used were library research and content analysis where the existing and relevant document remains the sources of concern. The results show that there are several prospects that could give a positive impact towards the Islamic microfinance providers, waqf institutions and social well-being empowerment. Several practical challenges have also been identified and carefully reviewed. It is believed that the results have implications for Sharīʿah advisors, managers and policy makers, as well as provide some insightful avenues for future research.