The recent trend of economic globalisation has resulted in massive emergence of international business corporations such as the multinational corporations (MNCs). The inherent aim of their establishment which was based mainly on profit-making has, to a certain extent, put social and human rights interests of their stakeholders at stake. The adverse human rights violations committed by MNCs worldwide, despite responded with mounting protests and concerns by global communities, are not readily addressed. Among the rights mostly affected by business operations include civil and political as well as economic, social and cultural rights. Aiming to enhance human rights compliance by business entities and thus to address the human rights impacts of economic globalisation, this paper seeks to analyse the solution mechanism from the perspectives of soft law approach and Islamic principles. This paper uses the library-based research method by analysing relevant materials such as the UN documents, legal journals, court cases and judgments, academic textual materials as well as internet sources. This paper concludes that there is no divergence between the tenets of Islam and the adoption of corporate responsibility through soft law approaches. Both soft law and Islamic principles could formulate viable solutions to address the mounting events of corporate human rights violations that feature the current era of economic globalisation. This paper believes that a success in harmonising economic growth and protecting human rights principles will harness the great power of economic development to align with the great principle of human dignity.

The spread of Covid-19 pandemic across the globe has triggered many countries to implement lockdown to break the chain of infection. Malaysia, like many other countries in the world, has implemented movement control order (MCO) in various stages starting on 18th March 2020 to overcome the pandemic. During this MCO period, almost every day-to-day activity has been restricted. Employees were forced to work from home, schools and universities were closed and most business activities have also been shut down. The MCO was implemented as a reflection to the government’s role to preserve public health and the right to life of its citizen. Nevertheless, the implementation of MCO has also affected the growth of Malaysian economy. This paper aims at exploring the efforts by Malaysian authorities in balancing the country’s economic growth and preserving the public health and human rights of its citizen. For this purpose, qualitative method has been used in which various primary and secondary sources have been examined. This will explore the actions taken by the government in overcoming Covid-19 pandemic as well as to overcome the economic downturn due to this pandemic. The preliminary finding from this paper indicates that, the Government of Malaysia has played its role and discharged its duty to respect, protect, and fulfil human rights of its people while addressing the Covid-19 impact. The government has used its discretion to restrict certain rights to maintain public health. At the same time, a number of stimulus packages targeted to certain affected groups have also been introduced to help reduce the burden of economic impact due to this pandemic as well as to sustain the economic growth of the country.

Recent reported cases and news on children and the Internet reflect the vulnerability of children when they are online, especially with in using the new medium of social networking websites such as Facebook, Instagram, and Twitter. The criminal justice system faces the dilemma when children break the law, as children are considered as minors who are not legally responsible for their actions. In most cases, the society tend to focus on protecting children from neglect, abuse or harms but often overlooked of protecting children who are involved in harming or causing injury to other people or cause damage to property. It is equally important to address the growing concern on children‘s exposure to usage of the Internet. Thus, the question such as, can the child‘s wrongs on the Internet be considered as a de-linquent act, namely possible wrongful acts conducted by children that would otherwise be an offence if committed by an adult, is ex-plored. The legal status and minimum age of criminal responsibility in Malaysia are also examined. In addition, the Shariah views will be discussed briefly. Then, the paper explores the problems and challenges face by children in using social media websites. Finally, the paper suggests that the government and the community in particular parents and teachers have vital roles to play in ensuring that the poli-cies and rules provide mechanism not only to protect children but also to empower them as a citizen of the country. This may be done by advocating legal awareness and educating the children to be more responsible in their acts online and uphold respect in law, ethics and morality.

The civil war in Yemen has erupted into another humanitarian crisis that has been overlooked by the international community. Several attempts for peace settlement have been made but still stuck in the deadlock. Civilians of Yemen have been trapped in this bloodshed and have suffered the most. They faced crisis in term of casualties, starvation, and a bleak future. This paper aims to identify the rights of civilian persons against the backdrop of civil war in Yemen. This paper will employ a library-based research to find out the right of civilian from the perspective of International Humanitarian Law. Several legal instruments will be referred, and actions carried out by parties in this conflict will be analysed in respect of these instruments. This paper finds that there are clear violations of several right of civilians carried out by various parties and recommend several actions needed to protect these rights during this ongoing war.

The unprecedented health and social crises caused by COVID-19 has extended the ongoing humanitarian issues of the people living in Palestine. It was reported by the World Health Organization that until 14th of August 2021, there were 349,108 cases of COVID-19 and 3,891 deaths reported in Palestine. In such a context, international laws in particular international humanitarian law (IHL) and international criminal law (ICL) can offer vital protection and recourse to prevent any destructive effect from the pandemic to Palestinians. The purpose of this article is to examine the contents of IHL and ICL that can be applied in mitigating the effects of COVID-19 in Palestine. This article argues that there are specific principles and provisions in these areas of laws that could play significant roles in this context. Using a qualitative method, primary and secondary sources are examined to address how IHL and ICL could come into play to address the impeding humanitarian needs of the people living in Palestine. The preliminary findings from this article indicate that IHL and ICL provide workable solutions that can be ventured further in dealing with COVID-19 in Palestine.

Artikel ini meneliti definisi Melayu sebagai Muslim sebagaimana diperuntukkan di dalam Perkara 160(2) Perlembagaan Persekutuan yang telah mewujudkan salingkaitan yang rapat antara Melayu dan Islam di Malaysia. Dalam kata lain, dari perspektif Perlembagaan, seseorang tidak lagi dianggap Melayu sekiranya beliau sudah keluar dari agama Islam. Hubungan erat Melayu-Islam ini justeru sangat baik dalam mempertahankan akidah Islam orang Melayu, namun ia turut berpotensi mencipta kekeliruan dengan menimbulkan tanggapan Islam adalah Melayu dan Melayu adalah Islam sehingga apa saja berkaitan Melayu akan dikaitkan juga dengan Islam. Artikel ini percaya adalah salah untuk mengaitkan apa saja berkaitan Melayu dengan Islam kerana ia bukan skop definisi yang dimaksudkan di dalam Perkara 160(2). Artikel ini bertujuan untuk mengatasi kekeliruan berkaitan Melayu-Islam ini dengan memberi penekanan kepada pemahaman konsep Islam yang lebih holistik dan universal. Melalui kajian ke atas sejarah hubungkaitan Melayu-Islam, peruntukan Perlembagaan serta kesannya terhadap kefahaman dan amalan ajaran Islam di Malaysia, artikel ini merumuskan bahawa Islam telah banyak memberi kesan kepada sosio budaya orang Melayu secara amnya namun masih terdapat adat dan amalan Melayu yang tidak mencerminkan ajaran Islam. Justeru, adalah penting untuk difahami bahawa Islam, meskipun sinonim dengan bangsa tertentu, adalah agama yang berdiri atas prinsipnya dan tidak tertakluk kepada bangsa atau adat tertentu. Memahami Islam melalui sumber-sumber asasnya seperti Al-Quran dan Hadis adalah solusi yang utama dalam mengatasi kekeliruan berkaitan hubungkaitan Melayu-Islam ini. Tuntasnya, menjadi Muslim tidak semestinya bermaksud menjadi Melayu walaupun secara definisinya Melayu adalah Muslim.

Artikel ini meneliti definisi Melayu sebagai Muslim sebagaimana diperuntukkan di dalam Perkara 160(2) Perlembagaan Persekutuan yang telah mewujudkan salingkaitan yang rapat antara Melayu dan Islam di Malaysia. Dalam kata lain, dari perspektif Perlembagaan, seseorang tidak lagi dianggap Melayu sekiranya beliau sudah keluar dari agama Islam. Hubungan erat Melayu-Islam ini justeru sangat baik dalam mempertahankan akidah Islam orang Melayu, namun ia turut berpotensi mencipta kekeliruan dengan menimbulkan tanggapan Islam adalah Melayu dan Melayu adalah Islam sehingga apa saja berkaitan Melayu akan dikaitkan juga dengan Islam. Artikel ini percaya adalah salah untuk mengaitkan apa saja berkaitan Melayu dengan Islam kerana ia bukan skop definisi yang dimaksudkan di dalam Perkara 160(2). Artikel ini bertujuan untuk mengatasi kekeliruan berkaitan Melayu-Islam ini dengan memberi penekanan kepada pemahaman konsep Islam yang lebih holistik dan universal. Melalui kajian ke atas sejarah hubungkaitan Melayu-Islam, peruntukan Perlembagaan serta kesannya terhadap kefahaman dan amalan ajaran Islam di Malaysia, artikel ini merumuskan bahawa Islam telah banyak memberi kesan kepada sosio budaya orang Melayu secara amnya namun masih terdapat adat dan amalan Melayu yang tidak mencerminkan ajaran Islam. Justeru, adalah penting untuk difahami bahawa Islam, meskipun sinonim dengan bangsa tertentu, adalah agama yang berdiri atas prinsipnya dan tidak tertakluk kepada bangsa atau adat tertentu. Memahami Islam melalui sumber-sumber asasnya seperti Al-Quran dan Hadis adalah solusi yang utama dalam mengatasi kekeliruan berkaitan hubungkaitan Melayu-Islam ini. Tuntasnya, menjadi Muslim tidak semestinya bermaksud menjadi Melayu walaupun secara definisinya Melayu adalah Muslim.

The research aims to clarify the concept of the diplomatic pouchas well as the conditions that must be met in it, in addition to the facilities provided for itand also aims to identify its legal basis, as well as a statement of the legal protection granted to the diplomatic pouch in accordance with the Vienna Convention on Diplomatic Relations issued in the year 1961. The research also aims to review the reality practical showing the misuse of the diplomatic pouch in the framework of diplomatic relations. The research relied on the descriptive-analytical approach because it helps analyze texts as well as legal provisionsand also clarifies the opinions of international law experts. This study reached a set of results, the most importantwhich is that the diplomatic bag is one of the most important tools of diplomatic communicationand therefore protecting it and ensuring that itis not exposed, is one of the most important fundamental guarantees that guarantee freedom of communication between diplomatic missions or between the sendingcountry and its diplomatic mission in the host country.The immunities and privileges granted to diplomatic bags often conflict with the requirements to achieve the internal security of the countries hosting diplomatic missions, which requires setting controls that achieve a balance between the function of diplomatic bags and the internal security of the host countries.

Malaysia is a diverse country with many different ethnicities, religions, cultures, and languages. Due to these differences, religious and racial sentiments can easily be fanned and sensationalised by irresponsible parties to achieve their agenda. As such, ensuring unity and maintaining peaceful co-existence of its 32 million population poses a great challenge to the Malaysian Government. This article aims to analyse the human rights principles laid down in the Federal Constitution of Malaysia as the formula to maintain public order and peaceful co-existence in Malaysia. This article uses qualitative method by referring to various documents namely the Federal Constitution, journal articles, books and decided cases. The preliminary part of this article focuses on the overview of Malaysia’s demography and the importance of peaceful co-existence of its population. Accordingly, this article will discuss the key human rights principles provided in the Constitution, followed by an analysis on selected cases to see how the Constitution has played significant roles in guaranteeing peaceful co-existence. Finally, this article concludes by stressing the importance of unity in diversity based on respect for and observance of human rights. The study in this article found that the Federal Constitution of Malaysia in particular its human rights provisions has played important roles in ensuring public order and maintaining peaceful co-existence in Malaysia’s multiracial society.

Natural disasters around the globe have affected humankind in many ways especially vulnerable people. Various kinds of disasters have exposed vulnerable people to multiple risks and hazards, depending on the factors. This article seeks to analyse violations of the rights of vulnerable people survivors of disasters. Through qualitative research, this study adopts descriptive methodology to explain the situation of vulnerable population affected by disaster and their rights under the law. This study shows that survivors of disasters experience rampant infringement of human rights due to negligence and mistreatment of the parties and the survivors’ own ignorance and lack of knowledge.

This article deals with the Islamic law and human rights principles which constitute the two important elements of the Malaysian legal system. Human rights, despite being a basic tenet of Islam, have frequently and widely been misunderstood by many Muslims. Indeed, the protection of human rights is consistent with the very objective of the coming of Islam i.e. as a mercy to the whole universe and for safeguarding the sacred values of humanity. As such, it is not an exaggeration to consider that Islam is a strong proponent of human rights and violations of human rights may be tantamount to disregarding Islamic principles. Nevertheless, due to constitutional constraints, the protection of human rights in Malaysian law may not necessarily be based on Islamic law. This is because the Federal Constitution of Malaysia limits the jurisdictions of Islamic law to selected matters such as matrimonial issues and other limited criminal jurisdictions. Despite Article 3 of the Constitution that clearly names Islam as the religion of the Federation, this provision, does not provide for the full application of Islamic law in Malaysia. Thus, the protection of human rights in Malaysia is selectively covered based on Islamic law, whereas the major scope of protections is covered by Federal-based civil law, in accordance with the specification of jurisdiction vested by the Constitution

Penghujung tahun 2014, Malaysia khususnya di pantai Timur telah dilanda banjir besar yang luar biasa. Mangsa-mangsa yang dipindahkan dan ditempatkan di pusat penempatan banjir melebihi dua ratus ribu orang. Kajian perintis ini dijalankan bagi� mengumpulkan isu-isu berkaitan akidah di pusat pemindahan mangsa banjir di daerah Temerloh dan Maran, Pahang. Kajian yang bermatlamatkan penerokaan ini menggunakan kaedah kualitatif. Para penyelidik telah menjalankan temu bual tidak berstruktur terhadap tiga puluh lapan orang responden di empat buah pusat pemindahan mangsa banjir di daerah Temerloh dan Maran, Pahang. Pemilihan responden dibuat menggunakan kaedah persampelan mengikut kesenangan (convenience sampling). Hasil kajian menunjukkan terdapat lapan tema isu akidah yang dibangkitkan oleh warga pusat pemindahan banjir. Tiga tema paling polular adalah i) banjir itu qadak dan qadar Allah, ii) berusaha dan bertawakkal dalam menghadapi banjir, dan iii) banjir mendekatkan diri dengan Allah. Di bahagian perbincangan, penyelidik menghuraikan perkara-perkara yang berkemungkinan menjadi faktor kepada dapatan kajian. Penyelidik juga mengemukakan cadangan penambah baikan berkaitan isu akidah dan kaunseling untuk dimuatkan dalam model pengurusan banjir.

Dewasa ini kita melihat banyak berlaku bencana alam di merata tempat di dunia. Kesemua bencana alam ini pernah diketahui atau disaksikan oleh Nabi SAW dan para sahabat Baginda RA. Antara bencana alam yang sering dialami di negara kita adalah banjir, kejadian banjir yang melanda negara tidak lama dahulu amat meresahkan semua pihak. Banjir ini dimulai dengan hujan lebat yang berterusan, lalu mengakibatkannya bertakung atau melimpah. Artikel ini akan cuba mengemukakan pandangan dan sabdaan Nabi SAW berkaitan dengan hujan yang menjadi sebab kepada banjir dan seterusnya melihat saranan Baginda atau perlakuan terhadap banjir yang melanda. Ia dimulakan dengan situasi sebelum, semasa dan selepas berlakunya hujan dan kesan daripada hujan yang berterusan. Beberapa hadis Nabi SAW yang berkaitan akan dikumpulkan dan dianalisa isi kandungannya serta dikukuhkan dengan pandangan ulama muktabar. Diharapkan artikel ini dapat menyingkap perbuatan dan sabdaan Nabi SAW terhadap fenomena hujan dan banjir dan seterusnya menjadi suatu pedoman dan titik permulaan kepada umat Islam untuk berhadapan dan mula mencari jalan penyelesaian kepada bencana hujan dan banjir. Didapati secara umumnya, sentuhan Nabi SAW terhadap banjir amat minima, ia sesuai dengan zaman, tempat dan keadaan di Mekah serta Madinah pada ketika itu, manakala berkaitan hujan hanyalah berkisar dengan cara Nabi SAW berhadapan dan melaluinya.

The existence of Syariah and civil laws that operate side by side in Malaysian legal system has much to do with the historical development of this country, starting from ancient Malay/Islam customary laws until the introduction of English laws during the colonization era. Against this backdrop, this article aims to analyse the conflict of jurisdictions between Syariah and civil laws in Malaysia by focusing on the Iki Putra case. At the onset, this article examines the general overview of the Syariahcivil laws jurisdictional conflicts in Malaysia including the impacts of the amendment on Article 121 (1A) of the Federal Constitution. This is followed by a special analysis on the Iki Putra case particularly on the jurisdictional conflict between the provisions in Syariah criminal code of the State of Selangor and the Penal Code which lies under the federal law. This article uses qualitative methods through document analysis of books, journal articles, newspaper articles, court cases and other internet sources related to Syariah-civil laws jurisdictional conflict in Malaysia and the Iki Putra case. The study in this article found that, despite does not totally stop the jurisdictional conflict between the Syariah and civil laws, the inclusion of Article 121 (1A) in the Federal Constitution that highlights the exclusive jurisdiction of Syariah court have brought some improvements to the application of Syariah law in Malaysia. The Iki Putra case is an example that exemplified this scenario. Nonetheless, based on this case, this article believes that there is always a way forward for the effort to harmonise the Syariah and civil laws in the Malaysian legal system.

Penghujung tahun 2014, Malaysia khususnya di Pantai Timur telah dilanda banjir besar yang luar biasa. Mangsa-mangsa yang dipindahkan dan ditempatkan di pusat pemindahan melebihi dua ratus ribu orang. Situasi yang penuh dengan cabaran dan dugaan itu amat berkait berkait rapat dengan konsep-konsep akidah seperti iman terhadap qadak dan qadar, bencana sebagai ujian dan kefahaman tawakal. Untuk mengetahui tahap kefahaman warga pusat pemindahan terhadap isu-isu ini, satu kajian perintis kuantitatif berbentuk soal selidik telah dijalankan ke atas 18 orang. Pemilihan responden dibuat menggunakan kaedah persampelan mengikut kesenangan (convenience sampling). Dengan menjadikan daerah Temerloh dan Maran sebagai lokasi kajian, ketiga-tiga tema yang diuji menunjukkan nilai min yang tinggi, sekaligus memberi makna bahawa responden mempunyai tahap kefahaman akidah yang tinggi.

Penghujung tahun 2014, Malaysia khususnya di pantai Timur telah dilanda banjir besar yang luar biasa. Mangsa-mangsa yang dipindahkan dan ditempatkan di pusat penempatan melebihi dua ratus ribu orang. Di pusat-pusat penempatan itu, terdapat beberapa keadaan yang berkait rapat dengan fiqh seperti cara bersuci, kaedah mengerjakan solat, batasan pergaulan lelaki-perempuan yang bukan mahram, pengurusan jenazah, hukum mengambil barang yang dijumpai dan kesedaran merujuk pakar dalam hal fiqh yang tidak diketahui. Untuk mengetahui tahap kefahaman warga pusat penempatan terhadap isu-isu ini, satu kajian perintis kuantitatif berbentuk soal selidik telah dijalankan ke atas 18 orang. Pemilihan responden dibuat menggunakan kaedah persampelan mengikut kesenangan (convenience sampling). Dengan menjadikan daerah Temerloh dan Maran sebagai lokasi kajian, penyelidik mendapati responden mempunyai tahap kefahaman Fiqh yang tinggi dengan nilai min keseluruhan 3.87.

This study investigated the association of imams' religiosity behavior, leadership behavior, motivation to lead, and mosque performance of both rural and urban mosques in three states of Peninsular Malaysia or Federal Territory of Kuala Lumpur, Selangor, and Negeri Sembilan. 250 randomly selected mosques around the three states were visited in this study. All selected mosques were distributed with a self- administered questionnaire to be filled by the mosque leader or imam. The questionnaires returned to the researcher are 58 and this has made the respond rate for this research is 23.2 percent. Mosque performance was measured by using three variables or mosque attendance, the amount of fund raised by the mosque, and mosque assets. Imams' religiosity behavior was measured through the imams' routine religious activities and their leadership behavior was measured through three dimensions or task- oriented, relation-oriented, and religious leadership oriented behavior. Motivation to lead was measured by using three dimensions or affective identity, non-calculative, and social normative motivation to lead. Based on the test of normality, the distribution of data for leadership behavior and motivation to lead was found normal suggesting the results could be generalized to the whole population of imams in the three investigated states. Based on hierarchical regression analysis, this research first found that amount of fund raised by mosques have a significant positive association with mosque attendance but not mosque assets. Secondly, imams' individual religiosity behavior has no significant association with their leadership and motivation to lead. Thirdly, imams' religious leadership behavior has significant influence over mosque performance as compared to conventional task and relation leadership behaviors. Fourth, same with imams' leadership, their motivation to lead also significantly influenced mosque performance. Finally, imams' leadership behavior partially mediated the association of imams' motivation to lead and mosque performance suggesting imams' leadership as a significant variable to determine mosque performance. The results, in general, are important to be used by authorities and associated bodies to design suitable development model for imams and mosque performance in Malaysia.

The aim of this article is to provide a general overview of the issues underlying Malaysians' reluctance to work in the 3D sectors. It accomplishes this by highlighting key factors that contribute to this issue thereby finding the possible and practical solutions. In realising these objectives, the authors rely on qualitative library research which involves analysis of primary and secondary resources. As the result, this article suggests practical solutions that focus on the enhancement of human rights compliance by employers to attract more Malaysian workers. A better working condition may contribute towards the reduction of high dependency on foreign workers in the future.

Malaysia merupakan sebuah negara yang terdiri daripada masyarakat pelbagai bangsa dan agama yang bernaung di bawah undang-undang tertinggi yang sama iaitu Perlembagaan Persekutuan. Walaupun begitu, Perlembagaan Persekutuan telah memperuntukkan beberapa perkara yang memberikan keistimewaan kepada bangsa Melayu dan penganut Islam. Sebagai contoh, Perkara 11 memperuntukkan hak kebebasan beragama terhadap setiap warganegara akan tetapi peruntukan ini tidak mutlak kepada penganut agama Islam yang mana ianya menyekat penyebaran agama bukan Islam dalam kalangan umat Islam. Perkara ini jelas menunjukkan bahawa hak kebebasan agama dalam Perlembagaan Persekutuan mengandungi salah satu prinsip Maqasid Al-Syariah iaitu memelihara agama. Justeru, objektif kajian ini ialah untuk menganalisis sejauh mana peruntukan hak kebebasan beragama dalam Perlembagaan Persekutuan memenuhi prinsip-prinsip Maqasid Al-Syariah. Kajian ini merupakan kajian kualitatif yang menggunakan kaedah kepustakaan diikuti dengan analisis kandungan. Dapatan kajian ini telah membuktikan terdapat perkaitan antara Maqasid Al-Syariah dengan hak kebebasan beragama dalam Perlembagaan Persekutuan sekaligus meningkatkan kefahaman masyarakat terhadap interpretasi hak kebebasan agama dan perkaitannya dengan Maqasid Al-Syariah.

Business and human rights (BHR) agenda has signidficantly progressed over the last decade, particularly in the wake massive events of human rights violations perpetrated by business entities. In 2011, the United Nations Human Rights Council endorsed the Guiding Prinsiples on Business and Human Rights (UNGP) to set a global standards for addressing and preventing human rights impacts associated with business activities. This article aims to analyse the initiative taken by the Government of Malaysia through various agencies in developing a National Action Plan on Business and Human Rights (NAP-BHR) based on UNGP. At the onset, this article examines the overview of BHR issues in Malaysia in particular from legal perspectives. This is followed by the discussions on the development of NAP-BHR in Malaysia from its inception, current status and future prospects. This article uses qualitative methods through document analysis of books, journal articles, newspaper articles and other internet sources related to BHR in Malaysia. The study found that NAP BHR is a useful governance tool that can help the Government to address BHR issues and serve as a complementary force towards achieving Malaysia’s Shared Prosperity 2030 Vision. Keywords: Business and Human Rights, National Action Plan (NAP), UNGP, Malaysia.