Peranan kaum hawasememangnya signifikan kepada kelestarian pembangunan negara. Namun, masih wujud sikap pesimis dan skeptikalsesetengah pihak terhadap kemampuan kaum hawauntuk terlibat dalam sektor-sektor penting di negara ini.Mereka berpendapat bahawa kaum hawahanya sesuai berperanan untuk menguruskan rumah tangga dan mendidik anak-anak sahaja. Bahkan, kaum hawayang hanya tinggal di rumah dianggap lebih Islamik berbanding merekayang berkerjaya. Justeru, kajian ini dilakukan bagi mengenalpasti kepelbagaian profesion kaum hawa pada era Rasulullah SAW melalui analisa tematik. Metode yang diaplikasikan adalah berdasarkan kajian kepustakaan dengan mengimplementasikan kajian hadisyang berkaitan. Pemilihan dan analisis hadishanya dipilih daripada al-Kutub al-Sittahiaitu Saḥīḥal-Bukhārī, ṢāḥīḥMuslim, Sunan Abū Dāwud, Jāmi’ al-Tirmidhī, Sunan al-Nasa’īdan Sunan Ibn Mājah.Hasil kajian mendapati, terdapat pelbagai profesion yang pernah diceburi para sahabat Rasulullah SAW dalam kalangan kaum hawa. Antaranya, pendidikan, asas tani, kesihatan dan keselamatan awam. Hakikat ini dapat ditinjau daripada 22 teks hadisyang terdapat dalam al-Kutub al-Sittah. Kajianini menyimpulkan bahawa sifat feminin dan lemah lembut pada kaum hawabukan halangan untuk turut berkerjaya, selagi mana syariat Islam tidak dikebelakangkan.

The world's transition to an endemic phase has had a significant impact on the global community's mental health. The World Health Organization (WHO) predicts a silent pandemic related to mental health due to Covid-19 during this phase. This can be attributed to the increased pressures of post-pandemic life, including economic aspects and changes in daily routines. Mental health issues such as stress, anxiety, depression, and burnout have been identified. Therefore, initiatives like complementary psychotherapy are crucial for maintaining mental well-being. This study aims to discuss the theoretical dimensions of complementary psychotherapy in Tafsir al-Qurtubi. The focus is on a compilation of interpretations of 18 verses related to tafakkur (contemplation) found in 13 surahs. Using a qualitative method with a thematic content analysis approach, the study reveals that Imam al-Qurtubi's compilation of interpretations of āyāt al-tafakkur is comprehensive and aligns with several dimensions of psychotherapy. These dimensions include the recovery of traumatic experiences, re-education, reassurance, and psychological support. The combination of interpretations clearly demonstrates Imam al-Qurtubi's contribution to developing a complementary approach for preserving psychological well-being. In conclusion, the compilation of interpretations of āyāt al-tafakkur by Imam al-Qurtubi deserves recognition as a valuable part of the theoretical foundation of complementary psychotherapy in managing mental well-being during the endemic phase.

The value of psychological well-being is an important post-pandemic discourse of covid-19. The impact of this pandemic caused the psychological well-being index of Malaysians at a moderate level with an overall score of 7.2. In this regard, various initiatives at the global level to control the sustainability of psychological well-being through psychospiritual approaches are actively pursued by various parties. Among them are Mindfulness Meditation, Ayurveda, Yoga and other non-Muslim psychospiritual approaches. Thus, the purpose of this study is to analyse the concept of psychospiritual in the Qur'an as a control mechanism for psychological well-being. Based on a qualitative method with a thematic content analysis approach, this study found that the concept of psychospiritual in the Quran is holistic. The concepts of iṭmi’nān al-qulūb (peace of mind) and al-Sakīnah (tranquillity) which are discussed twenty times in the Qur’an are part of the core underlying the Qur’an-based psychospiritual approach. A combination of understanding about it is found to be able to control and stabilise the mind or emotions. In conclusion, the concept of psychospiritual in the Qur’an is significant and deserves to be dignified as part of the complementary mechanism of psychological well-being control.

The organisationof the “Jom Ziarah Gereja”programmeunder the purview of the Youth and Sports Ministryhas sparkan intensedebate recently. Scholars, muftis,and authoritative parties express their respective views on the issuethat are seen to be related to the faith of Muslims. There are among those who take a firm stand, rejecting the clearancethat opens the door for Muslims to explore and delve into the activities behind the worship rooms of other religions. While the othersrestrictedwith conditional permission, for those who want to enter a church, monastery or any premises that carry out ritual activities for non-Muslims. This paper explores hadiths that are related to the issue of entering a non-Muslim house of worship. The analysisonthe sources of relatedhadith is focusingto matan involving church institutions only, in accordance with the polemics that are floating around in society. The stance and actions of the previous companions, tabi'in and salafussoleh are also included in this study to provide an inclusive and conclusive picture of the issues highlighted. The findings of this study found that the Prophet ﷺwas strict towards elements of other religions that were seen trying to exert influence on Muslims. Even so, conditional consentis given in some situationsthat are deemedto beessential that require Muslims to enter the church

The issue of the psychological well-being of society is a discourse that is increasingly given universal attention in the aftermath of the covid-19 pandemic. In the fourth quarter of 2020, a study by the Malaysian Public Service Department reported that the interpretation of the Malaysian psychological well-being index was at a moderate level with an overall score of 7.2. Among the key elements that are a measure of psychological well-being are emotional quality, self-actualization, life satisfaction, psychological functionality and the ability to interact with the environment. In this regard, initiatives to control the sustainability of psychological well-being are being actively pursued by various parties. Thus, the purpose of this study is to present a proposal for the control of psychological well-being control based on the method of al-tafakkur in the Quran. The study in the form of theory application is worked on the basis of qualitative methods through content analysis approach. The results of the study found that the discourse of the method of al-tafakkur in the Qur'an is holistic. The combination of the understanding is able to control and stabilize the mind or emotions. In conclusion, the Quran-based method of al-tafakkur should be dignified as part of the complementary mechanism of psychological well-being control.

Pasca transisi dunia ke abad ke-21 menunjukkan perubahan dimensi teoritikal dan praktikal psikoterapi telah berinovasi menjadi lebih fleksibel. Trend perubahan tersebut membuka ruang kepada pembangunan mekanisme komplementari dalam psikoterapi arus perdanaberpandukan pelbagai sumber keagamaan dan nilai-nilai spiritual. Sehubungan itu, pelbagai inisiatif pembangunan psikoterapi berorientasikan tafsiran al-Quran telah dihasilkan pelbagai pihak. Antaranya seperti pengintegrasian kandungan al-Quran dalam modelpsikologi barat atau mekanisme psikoterapi arus perdana dan intervensi dalam kerangka perubatan klinikal. Justeru, berasaskan metode analisis retrospektif secara tematik, kajian ini bertujuan mengemukakan sebuah parameter hasil rumusan orientasi tafsiran al-Quran dalam lapangan psikoterapi abad ke-21. Secara khusus, parameter ini berperanan memandu fleksibiliti orientasi tafsiran al-Quran dalam lapangan psikoterapi berdasarkan klasifikasi Diagnostic and Statistical Manual of Mental Disorders, Fifth Edition(DSM-5). Secara keseluruhan, tafsiran lengkap 72 nas al-Quran yang membicarakan perihal jiwa telah dianalisis secara komprehensif dan dipetakan selari dengan klasifikasi DSM-5. Tuntasnya, parameter orientasi tafsiran al-Quran ini akan memudahkan proses aplikasi tafsiran al-Quran sebagai mekanisme psikoterapi arus perdana. Kesimpulannya, pembangunan psikoterapi sepanjang abad ke-21 membuktikan kepentingan dan kemantapan tafsiran al-Quran sebagai mekanisme penjagaan kesihatan mental. Oleh demikian, adalah tidak keterlaluan orientasi tafsiran al-Quran dalam lapangan psikoterapi boleh dimartabatkan sebagai mekanisme psikoterapi komplementari arus perdana abad ke-21

Pertubuhan Bukan Kerajaan wanita Islam juga merupakan antara Pertubuhan Bukan Kerajaan yang turut memainkan peranan penting dalam arena aktivismedi Malaysia. Pertubuhan ini terlibat secara aktif dalam aktiviti kebajikan dan mempengaruhi polisi kerajaan terutama melibatkan hal ehwal wanita. Kajian ini dilakukan untuk mengkaji keberadaan dan penglibatan Pertubuhan Bukan Kerajaan wanita Islam di Malaysia terutama melibatkan isu-isu kewanitaan. Kertas kerja ini juga meneliti peranan dan sumbangan pertubuhan ini terhadap kaum wanita serta aspek-aspek yang perlu ditambah baik bagi memperkasakan peranan dan menjamin survival Pertubuhan Bukan Kerajaan wanita Islam di Malaysia. Kajian ini mengaplikasikan kaedah kualitatif melalui kajian kepustakaan. Sejumlah 13 Pertubuhan Bukan Kerajaan wanita Islam telah dipilih untuk dijadikan sebagai sampel bagi kajian ini. Analisis mendapati, terdapat enamisu utama berkaitan wanita yang difokuskan oleh Pertubuhan Bukan Kerajaan wanita Islam iaitu isu pemerkasaan wanita, hak-hak wanita, kebajikan wanita, kepimpinan wanita, keagamaan wanita dan pendidikan wanita. Hasil kajian inipenting sebagai perhatian dan panduan olehPertubuhan Bukan Kerajaan WanitaIslam lebih-lebih lagi Jabatan Kemajuan Islam Malaysia bagi memperkasakan lagi peranan Pertubuhan Bukan Kerajaan wanita Islamserta memastikan kesinambungan gerakan wanita Islam yang memartabatkan syariat Islam di Malaysia