Sekolah Henry Gurney (SHG) Telok Mas, Melaka is an institution established under the Child Act 2001 as a rehabilitation school for children in legal conflict. The aim of the establishment of this institution is to improve the behaviour of child offenders and to protect their rights. Therefore, this study aims to determine the effectiveness of the Child Act 2001 in safeguarding the rights of child offenders to education during the punishment period at SHG Telok Mas, Melaka. The study is based on a qualitative research design and was conducted in SHG Telok Mas, Melaka. Observations, documentations and interviews were used for this study. This study found that children's right to education is upheld and that underage offenders are offered four educational courses that suit their interests and level, namely academic, craft, sports and religious and cultural courses. However, SHG Telok Mas Melaka does not have information on the number of repeat offenders to determine the cause of re-offending. It is recommended that SHG Telok Mas Melaka liaise with the Department of Prisons Malaysia to ascertain the number of repeat offenders in order to strengthen the right to education in SHG Telok Mas, Melaka.     ABSTRAK Sekolah Henry Gurney (SHG) Telok Mas Melaka adalah sebuah institusi yang ditubuhkan di bawah Akta Kanak-Kanak 2001. Ia adalah sebuah Sekolah Pemulihan bagi kanak-kanak yang berhadapan dengan konflik undang-undang. Objektif penubuhan sekolah ini adalah untuk memperbaiki akhlak dan dalam masa yang sama melindungi hak pesalah kanak-kanak. Kajian ini dilakukan bagi mengenal pasti keberkesanan Akta Kanak-Kanak 2001 dalam aspek pemulihan serta perlindungan pesalah kanak-kanak yang menjalani hukuman di SHG Telok Mas, Melaka. Melalui kajian kualitatif yang dilakukan di SHG Telok Mas, Melaka, adalah didapati bahawa hak kanak-kanak dari sudut pendidikan adalah terpelihara di mana pesalah kanak-kanak disediakan empat pengkhususan pendidikan yang bersesuaian dengan minat dan tahap pesalah kanak-kanak iaitu kelas akademik, kelas kemahiran, kelas sukan, kelas agama dan kelas kebudayaan. Namun, SHG Telok Mas Melaka tidak mempunyai maklumat berkaitan jumlah pesalah berulang dan mekanisme bagi mengenal pasti punca permasalahan pesalah berulang ini. Justeru, kajian mencadangkan agar SHG Telok Mas Melaka bekerjasama dengan Jabatan Penjara Malaysia bagi mendapatkan jumlah pesalah berulang dan dapat meningkatkan sistem pendidikan di peringkat sekolah ini.

Harta pusaka yang tidak dituntut atau harta ‘pusaka beku’ sudah sekian lama menjadi masalah kepada masyarakat dan ianya menjadi semakin kronik sejak akhir-akhir ini ekoran jumlah kes yang semakin meningkat pada setiap tahun. Akibat dari itu maka timbullah pelbagai isu yang memberi kesan yang amat negatif kepada pihak-pihak yang terlibat khususnya ahli waris. Terdapat banyak faktor serta punca yang membawa kepada berlakunya keadaan ini; antaranya sikap acuh tidak acuh atau sambil lewa masyarakat dalam pengurusan harta pusaka milik mereka. Selain itu, ketidakfahaman masyarakat tentang kaedah dan cara serta prosedur yang perlu dilakukan untuk menguruskan harta pusaka juga merupakan faktor penyumbang kepada berlakunya isu harta pusaka yang tidak dituntut semakin bertambah di Malaysia. Keadaan ini tidak boleh dibiarkan dan perlu dicari kaedah dan mekanisma dalam menyelesaikan kemelut ini dari terus berlarutan. Artikel ini akan menfokuskan kepada perbincangan tentang punca-punca mengapa berlakunya isu harta yang tidak dituntut ini serta kaedah yang boleh diaplikasikan bagi membantu menyelesaikan dan mengurangkan masalah dalam isu harta yang tidak dituntut ini.

Fuqaha in the past normally did not distinguish between adultery and rape as for the two terms share many similarities. However, they considered rape as a forced adultery. The article separate the two acts in terms of their characteristics and the type of evidence needed for rape case and form of sentences to be imposed on the rapist.

In Malaysia, children in conflict with the law may be punished under Syariah or civil legal framework as to conform with the social norms. The Syariah and Civil courts in Malaysia practiced in the different structures, procedures, and jurisdictions as Malaysia practiced a dual system of law. Therefore, this article aims to identify the justification of punishment practiced by both courts in sentencing the child offenders in Malaysia. There are nine sources have been used as a database in screening the past research articles starting from years of 2010 until 2021. The systematic literature review consists of search strategies, study collection, data collection, and analysis for the articles obtained. A sum of 18 articles was assessed for eligibility through criteria such as year of publication, languages, and has met the required elements. This article indicates that both courts tend to impose a punishment consisting of rehabilitative methods to protect the best interest of the children. Thus, further research is needed to analyze the differences between Syariah and the Civil Court regarding implementing of rehabilitation theory as a justification of punishment for the child offenders in Malaysia

Tanah adat/ulayat dalam masyarakat Minangkabau di Indonesia dan Malaysia dikategorikan sebagai harta pusaka tinggi yang merupakan warisan turun-temurun dari leluhur dan dimiliki oleh suatu keluarga atau kaum. Dalam adat perpatih yang diamalkan sehingga ke hari ini, pusaka ini dianggap sebagai harta milik seluruh ahli keluarga yang diwariskan secara turun temurun melalui pihak perempuan (garis keturunan ibu). Berdasarkan kepada hukum warisan Islam (faraidh), amalan adat perpatih dalam pembahagian harta pusaka tinggi (tanah adat/ulayat) ini dilihat bercanggah dengan hukum yang telah ditetapkan dalam Islam. Walaubagaimanapun, terdapat perbezaan pandangan dalam menerima amalan ini di kalangan masyarakat. Ada yang menerimanya sebagai satu amalan yang berdasarkan kepada pendekatan hukum wakaf keluarga (waqaf dzurri) dan ada juga yang menentangnya serta menganggapnya sebagai satu amalan yang bercanggah dengan hukum Islam dalam pembahagian warisan (faraidh). Menerusi kajian literatur dengan menggunakan kaedah perbandingan di antara hukum adat dan hukum syariah, kertas kerja ini akan membentangkan isu-isu berkaitan tanah adat sebagai harta pusaka yang diamalkan dalam adat perpatih. Selanjutnya mencadangkan pendekatan syarak dan jalan keluar (solusi) bagi ketidakjelasan hukum dalam amalan warisan pusaka tinggi (tanah adat/ulayat) disebabkan perbezaan pandangan di antara golongan yang tidak bersepakat adakah ia dilarang ataupun dibenarkan dalam syarak. Hasil kajian mendapati bahawa jalan tengah yang boleh diambil dalam menyelesaikan isu hukum amalan warisan tanah adat ini adalah menerusi pendekatan wakaf keluarga (dzurri) dengan cara menjadikan pihak perempuan yang mewarisi harta tersebut hanya sebagai pemegang amanah. Oleh itu, status tanah tersebut adalah harta wakaf yang boleh dimanfaatkan oleh semua pihak keluarga namun tidak boleh diperjualbelikan.

Adat Perpatih merupakan salah satu adat yang diamalkan oleh masyarakat di Malaysia khususnya sebahagian besar masyarakat di Negeri Sembilan dan sekolompok kecil masyarakat di Melaka. Adat Perpatih berasal dari Pagar Ruyung, Sumatera yang diasaskan oleh Datuk Perpatih Nan Sebatang yang menjaga kawasan tanah sebelah darat dan diamalkan di Negeri Sembilan dan Naning. Adat ini dibawa ke Negeri Sembilan oleh orang Minangkabau pada kurun ke-17. Namun begitu, masih terdapat kekeliruan yang berlaku di kalangan masyarakat berkenaan beberapa amalan adat Perpatih yang dianggap bercanggah dengan syarak. Di antara amalan yang menjadi isu perbualan hangat di kalangan masyarakat ialah isu pembahagian Tanah Adat di Negeri Sembilan atau di kalangan masyarakat yang mengamalkan Adat Perpatih. Amalan pembahagian ini dikatakan bercanggah dengan Islam kerana tidak mengikut kaedah yang telah ditetapkan oleh syarak menerusi kaedah Faraidh. Walaubagaimanapun, kajian yang dijalankan menunjukkan fakta kurang tepat seperti yang beredar di masyarakat dan ia perlu diperbetulkan. Kurangnya pengetahuan di kalangan masyarakat awam terhadap amalan adat ini telah menyebabkan anggapan bahawa amalan tersebut salah di sisi Syarak. Kajian dan penelitian secara terperinci perlu dijalankan sebelum menghukum sama ada sesuatu perkara itu dibenarkan ataupun sebaliknya. Justeru, artikel ini akan menganalisis dan meneliti secara mendalam berkenaan isu pewarisan tanah Adat dan kaitannya dengan konsep Al-�adah Muhakkamah. Metodologi yang digunakan adalah kajian kepustakaan yang menganalisis data-data secara deskriptif. Selain itu metod perbandingan juga akan digunakan untuk membandingkan hujah-hujah yang dikemukakan oleh pihak-pihak yang menyelidik, mengkaji dan menulis dalam isu ini. Hasil kajian mendapati bahawa amalan pewarisan tanah Adat ini bertepatan dengan konsep Al-�adah Muhakkamah berdasarkan kepada analisis yang telah dibuat. Secara dasarnya, amalan tersebut tidak menunjukkan tanda-tanda bahawa ia salah di sisi Islam kerana tidak terdapat dalil (nas) atau bukti yang mengharamkannya.

Since issues of child abuse and other crimes against children have been brought to the public's attention through the media, this article considers to highlight one of the issues relating to the protection of child. The issue of the laws protecting child witnesses in giving evidence will come into the discussion. This paper considers the issue of corroboration of the child witness in the aspects of sworn and unsworn statements to determine whether the evidence given by children will be relevant and admissible in Courts. In tackling the issues, the research methodology applied by the authors is by analyzing and evaluating the decided cases and studying the substantive laws procedure in protecting child witnesses in giving testimony in Courts. The expectation findings of this paper are to harmonize between Malaysian and Islamic law relating to the protection of child witnesses in giving evidence in the court of law. After having observed the conflicts or the problems that had stem out of the current laws and procedures governing child witnesses as to the remedies, the final part of the article proposed some solutions and recommendations from the Islamic point of view.

In general, sense, terrorism is the use of intentional and indiscriminative violence as a means to create terror or fear, in order to achieve a political, religious, or ideological aim. It is used in this regard primarily to refer to violence against civilians or non-combatants. Although the term has been in use since at least the 1970s, it initially became popular when journalists and politicians publicly introduced and started using the term “Islamic terrorists” following the September 11 attacks. Rather than being used to describe a type of activity, the term has often been used politically as a term of abuse or denunciation, both by insurgent groups and by governments against each other. There is no universally agreed upon definition of the term, and many definitions exist. Thus, the article will focus on the legal issues of the terrorism in Malaysia and under the Islamic criminal law perspective. The second issue is on the enhancement of the enforcement of public safety and security, the priority to protect the country from being attacked by the terrorists. Lastly, the community roles in preventing themselves from being influenced by terrorists. Without the full support and cooperation of the community to government security agencies, the safety and security of the country may not be effectively secured.

Perdagangan mata wang atas talian (PMWAT) atau Online forex trading (OFT) adalah di antara jenis perdagangan yang semakin mendapat perhatian masyarakat pada masa kini. Pandemik COVID-19 dan Perintah Kawalan Pergerakan (PKP) menjadikan PMWAT ini semakin mendapat perhatian bagi dijadikan sumber pendapatan pantas bagi mengatasi masalah kewangan yang dihadapi. Satu fakta yang tidak dapat dinafikan PMWAT adalah di antara jenis perdagangan yang mempunyai tahap kecairan (liquidity) yang paling tinggi dalam pasaran kewangan dunia. Namun begitu, isu berkaitan pengharaman PMWAT masih menjadi perdebatan oleh pelbagai latar belakang masyarakat meskipun telah wujud fatwa yang mengharamkan urus niaga ini. Kajian ini menggunakan kaedah kualitatif dengan menganalisis kitab-kitab fiqh serta artikel dan jurnal bagi mengupas isu kedudukan PMWAT menurut perspektif Syariah serta undang-undang di Malaysia. Hasil kajian mendapati bahawa PMWAT adalah jenis perdagangan yang mempunyai rukun-rukun dan syarat-syarat khas kerana ianya termasuk dalam kategori Bai’ al-Sarf. Analisis kajian turut mendapati bahawa sistem PMWAT yang digunapakai pada masa kini adalah bertentangan dengan rukun dan syarat muamalat menurut syarak. Maka, hasil kajian berpandangan bahawa terdapat kewajaran dalam pengharaman PMWAT berdasarkan beberapa isu yang dibincangkan dalam artikel ini. Kata kunci: perdagangan mawa wang, forex, syariah, Bai’ al-Sarf, pengharaman

Dalam adat perpatih yang diamalkan sehingga ke hari ini, pusaka ini dianggap sebagai harta milik seluruh ahli keluarga yang diwariskan secara turun temurun melalui pihak perempuan (garis keturunan ibu). Berdasarkan kepada hukum warisan Islam (faraidh), amalan adat perpatih dalam pembahagian harta pusaka tinggi (tanah adat/ulayat) ini dilihat bercanggah dengan hukum yang telah ditetapkan dalam Islam. Walaubagaimanapun, terdapat perbezaan pandangan dalam menerima amalan ini di kalangan masyarakat. Ada yang menerimanya sebagai satu amalan yang berdasarkan kepada pendekatan hukum wakaf keluarga (waqaf dzurri) dan ada juga yang menentangnya serta menganggapnya sebagai satu amalan yang bercanggah dengan hukum Islam dalam pembahagian warisan (faraidh). Menerusi kajian literatur dengan menggunakan kaedah perbandingan di antara hukum adat dan hukum syariah, kertas kerja ini akan membentangkan isu-isu berkaitan tanah adat sebagai harta pusaka yang diamalkan dalam adat perpatih. Cadangan sebagai jalan keluar bagi ketidakjelasan hukum dalam amalan warisan pusaka tinggi (tanah adat/ulayat) disebabkan perbezaan pandangan di antara golongan yang tidak bersepakat sama ada ia dilarang ataupun dibenarkan dalam syarak. Hasil kajian mendapati bahawa jalan tengah yang boleh diambil dalam menyelesaikan isu hukum amalan warisan tanah adat ini adalah menerusi pendekatan wakaf keluarga (dzurri) dengan cara menjadikan pihak perempuan yang mewarisi harta tersebut hanya sebagai pemegang amanah. Oleh itu, status tanah tersebut adalah harta wakaf yang boleh dimanfaatkan oleh semua pihak keluarga namun tidak boleh diperjualbelikan.

There are various verses from Al-Quran that speak about freedom of beliefs. However, none of them instruct the believers to exercise mandatory death penalty on apostate. There are few Prophetic Traditions that have been used as the basis to form the mandatory death penalty by four major schools of jurisprudence. The need to revisit this issue is supported by a handful of modern Islamic scholars such as Sheikh Dr. Muhammad Sa�id Ramadhan al-Bouthi, Dr. Thoriq Suwaidan, Dr. Adnan Ibrahim among others. This paper does not intend to undermine the previous works of our past great scholars but this came as a form of enriching the intellectual discourse in the sphere of Islamic Law and Studies. The authors affirm that there is no strong argument or evidence to support mandatory death penalty on apostate.

Syeikh Ahmad Al-Khatib Al-Minangkabawi merupakan seorang insan agung yang menjadi ikon ulama' besar di Nusantara. Beliau bukan sahaja dihormati oleh masyarakat Minang dan Nusantara, malah juga disegani oleh seluruh masyarakat dunia khususnya penduduk Mekah pada awal abad ke-19 dan akhir abad ke-20. Ini berikutan kedudukan beliau sebagai Imam dan Khatib Mazhab Syafi'ie dan Mufti Syafi'iyyah yang dilantik sebagai rujukan umat berkenaan hukum-hakam yang menjadi pertikaian di kalangan ulama' tempatan semasa beliau berkhidmat. Berkaitan isu pembahagian harta pusaka dalam amalan adat Minangkabau, Syeikh Ahmad Al-Khatib Al-Minangkabawi mempunyai pandangan yang berbeza dengan ulama' lain. Pendirian inilah yang mengakibatkan beliau mengambil keputusan untuk meninggalkan tanah airnya sendiri dan bermastautin di Mekah sebagai satu tanda protes tidak bersetuju dengan amalan pembahagian harta pusaka di kalangan masyarakat Minang. Mengikut amalan adat, pembahagian harta pusaka dalam masyarakat Minang diagihkan berdasarkan jurai keturunan sebelah perempuan yang dikenali sebagai sistem matrilineal. Beliau berpendapat amalan ini bercanggah dengan hukum Allah yang mensyariatkan umat Islam supaya mematuhi hukum syarak dengan menggunakan Faraid sebagai penyelesaian terhadap isu pembahagian harta pusaka. Menerusi kaedah analisa dan perbandingan, artikel ini akan membincangkan tokoh agamawan terkenal ini dan hujah-hujah serta alasan pendirian beliau berkenaan isu pembahagian harta pusaka dalam amalan adat masyarakat Minangkabau. Selain itu kajian ini juga akan menganalisa pandangan tersebut dan membuat perbandingan dengan pembahagian harta pusaka (tanah adat) yang diamalkan masyarakat adat Perpatih di Malaysia. Hasil kajian mendapati pandangan Syeikh Khatib al-Minangkabawi Syeikh menjadi satu rujukan kepelbagaian pandangan fiqh tentang hukum pewarisan di kalangan masyarakat adat Minang. Ramai kalangan yang tidak bersetuju dengan pandangan beliau, namun tidak sedikit juga yang mengambilnya kerana hujah dan alasan yang dikemukakan. Walaubagaimanapun, kalangan ulama yang mengharuskan perwarisan adat Minang menjelaskan bahawa keharusan perwarisan ini adalah berdasarkan kepada kategori harta yang diwariskan, iaitu harta pusaka yang berupa pusaka tinggi (tanah adat), kerana jenis harta ini adalah bukan hak milik mutlak kepada individu, tetapi ia adalah milik bersama suku di dalam masyakat adat. Oleh yang demikian, pembahagian warisan tanah adat sama ada dalam amalan adat Minang mahupun adat Perpatih adalah bertepatan dengan dalil syarak iaitu uruf atau adat.

The sharing out of the estate according to the Yoruba customary practice is opposed to Islamic legal system. This is because the former is characterized by acts of oppression and injustice. In the Yoruba customary system, the wife cannot inherit her husband; she is just treated as part of the properties left behind by her husband. Also, it is considered as a shameful act for the parents to have a share from the estate left by their child. Besides, the couple cannot inherit each other; while only the adult children have the right to inheritance. In the absence of an adult, at least, among the children, the estate becomes the property of the deceased brother. This problem remains yet to be solved in the Yoruba society, where the Muslims are in the majority, and despite the efforts of the researchers in dealing with the issue in question. Thus, this article also aims to bring to light the Yoruba customary system of inheritance. It draws attention of the Muslim community to the need to adopt the Islamic legal system of inheritance; for the Islamic law, in all its systems, is characteristically flawless and complete. Meanwhile, keeping justice among the people, and consideration of the welfares of the individuals within the family and the society at large, are the priorities of Islamic law, among other things.

This research work seeks to bring into view the status quo of the Yoruba customary system of inheritance, which is to some extent opposed to the Islamic legal system of inheritance. This is because it is observed that the Yoruba customary system is characterized by some oppression and injustice. Some eligible persons are being deprived their shares like the woman, children and so on. As it is known that Islamic legal rulings have come to put an end to the Pre-Islamic orders in all affairs, transactions and personal laws, including the inheritance. Allah prescribed them all for mankind to eliminate oppression and establish justice among the individuals and groups in the family and the society. Despite the fact that Muslims are in Majority in Yorubaland, Nigeria, most of the Muslims continue to practice the customary system of Inheritance, where some estates are being neglected and not shared, or enjoyed by the people who are not entitled to them.

This research work seeks to bring into view the status quo of the Yoruba customary system of inheritance, which is to some extent opposed to the Islamic legal system of inheritance. This is because it is observed that the Yoruba customary system is characterized by some oppression and injustice. Some eligible persons are being deprived their shares like the woman, children and so on. As it is known that Islamic legal rulings have come to put an end to the Pre-Islamic orders in all affairs, transactions and personal laws, including the inheritance. Allah prescribed them all for mankind to eliminate oppression and establish justice among the individuals and groups in the family and the society. Despite the fact that Muslims are in Majority in Yorubaland Nigeria, most of the Muslims still follow the customary system of inheritance where some individuals who enjoy the estate are not entitled to it.

This research work seeks to bring into view the status quo of the Yoruba customary system of inheritance, which is to some extent opposed to the Islamic legal system of inheritance. This is because it is observed that the Yoruba customary system is characterized by some oppression and injustice. Some eligible persons are being deprived their shares like the woman, children and so on. As it is known that Islamic legal rulings have come to put an end to the Pre-Islamic orders in all affairs, transactions and personal laws, including the inheritance. Allah prescribed them all for mankind to eliminate oppression and establish justice among the individuals and groups in the family and the society. Despite the fact that Muslims are in Majority in Yorubaland Nigeria, most of the Muslims still follow the customary system of inheritance where some individuals who enjoy the estate are not entitled to it.

This research work seeks to bring into view the status quo of the Yoruba customary system of inheritance, which is to some extent opposed to the Islamic legal system of inheritance. This is because it is observed that the Yoruba customary system is characterized by some oppression and injustice. Some eligible persons are being deprived their shares like the woman, children and so on. As it is known that Islamic legal rulings have come to put an end to the Pre-Islamic orders in all affairs, transactions and personal laws, including the inheritance. Allah prescribed them all for mankind to eliminate oppression and establish justice among the individuals and groups in the family and the society. Despite the fact that Muslims are in Majority in Yorubaland Nigeria, most of the Muslims still follow the customary system of inheritance where some individuals who enjoy the estate are not entitled to it.

This study aims to describe the reality of Somali commercial banks and their development and investment role in contributing and reviving the Somali economy, which collapsed due to civil wars that lasted for many years and stopped after external intervention and the emergence of the elected government. The services provided by these banks to the community within the capital and on its outskirts, where there are concentrations of displaced people due to wars and drought, will be highlighted. The problem of the study of the research lies in the economic insecurity caused by tribal conflicts and the behaviour of the illegal Somali extremist groups and their abnormal ideas, which caused chaos and terror with their sudden attacks carried out within the markets and popular gatherings, which caused a crisis and a great rift inside the country. Despite the obstacles, the elected Somali government has always sought to revive the economy by providing reassurance to both Somali citizens and investors from abroad. The approach followed in the study is the descriptive approach to the economic situation, and researchers do not dispense with other applied and analytical methods to reach satisfactory results that can guide investors in strengthening the Somali economy, which will prosper soon by highlighting the positive aspects such as solidarity and cooperation and in order to establish comprehensive security and help the government that seeks to Imposing the prestige of the state, then security, economic development and prosperity. At the conclusion of the paper, the study reached the most important results that represent the positive and beneficial side of the idea and its application on the ground. The researchers divide the paper into two axes: The first axis: the historical emergence of Somali commercial banks and their work before the fall of the central government. The second axis: deals with the activity of commercial banks and their development and investment role in the Somali markets.