Background and Purpose: Netizens are recipients and communicators of information on social media. However, a fast reception and dissemination of information communicated without any prior investigation and review process often occur. It even includes the dissemination of false information. Hence, this research aimed to analyze tabayyun practices and levels among netizens in receiving and conveying information on social media. Differences in tabayyun levels among male and female netizens were also explored. Methods: A cross-sectional survey method design was employed in this research. Data were collected through the distribution of questionnaire instruments online. The study sample of 315 respondents used purposive sampling and was analyzed with descriptive test analysis. For non-parametric analysis, this research adopted the Mann–Whitney U test. Findings: The study outcomes determined that the item “Disappointed with people who disseminate unauthentic information” obtained the highest mean value (mean = 3.49, S.P. = 0.68). Simultaneously, 80 percent of netizens were at a moderate tabayyun level on the reception and delivery of information (mean = 42.90, S.P. = 6.17). No significant difference was observed between male and female netizens in terms of the tabayyun level. Contributions: This research adds value to tabayyun research knowledge for more comprehensive policy action parameters, mainly concerning policymakers. Accordingly, endeavours to raise awareness and foster the right attitude among netizens must be intensified to tackle cyber defamation.

The diverse audience market for creative media such as film and drama often needs help with the low accuracy of representation regarding works related to Islamic perspectives. Additionally, industry practitioners need a unified creative media model from an Islamic perspective to guide their work. Therefore, this study aims to develop an Islamic creative media model based on expert consensus using the fuzzy Delphi method. The research design uses a fuzzy Delphi approach to develop an Islamic creative media model. This study incorporates elements of Islamic creative media structures as a data collection method. Ten experts from the media industry, Islamic studies, and media communication participated. Based on expert consensus, the results demonstrated the triangular fuzzy value and the accuracy of the defuzzification process. The expert panel agreed and accepted that Islamic creative media consists of creative works (93%, 0.0304), industry players (92%, 0.0350), and audiences (94%, 0.0195). It was shown that the consensus percentage is above 75 percent at the threshold (d) <0.2, signifying that these domain elements have successfully culminated in an Islamic creative media model. The model is intended to serve as a valuable guide for media professionals, creative industry practitioners, and stakeholders in creating content that aligns with the Islamic narrative. Based on insights from contributions from creative media and religion experts, the model-building results can form the basis for further research, particularly in-depth analysis of case studies within the industry.

The discussion of Shariah compliance in film provides the opportunity for the delivery of the message of da’wah (Islamic evangelism) through filmart. Nevertheless, the term sharia compliance in the film field is a newly discussed matter compared to sharia compliance in the banking system. Therefore, this study aims to analyze film audience’s perception towards the concept of sharia compliance. This study also examined the role of sharia compliance film as the medium of da’wah. It employed the phenomenology design that involved sampling with the aims to obtain study respondents. The 10 samples were UKM undergraduate and postgraduate Muslim students who like watching Malay films. The data were collected via focussed group discussion. This study employed constant comparative analysis in comparing data that convey meaning in answering the questions and objectives of the study. The findings showed that from the audience’s perception regarding sharia compliance, there were two categories of audience, which are negotiated reading and oppositional reading in interpreting meaning. The findings stated the respondents’ perception regarding the concept of sharia compliance that was discussed - ‘’Actions in film, socializing limit...the acting should preserve them but not too stiff...for example the scene where husband and wife sleeping together on a bed should be avoided. Frankly, the absent of such scene does not flaw the film.’’ The findings also found that the respondents agreed with the role of sharia compliance film as the medium of da’wah. It is hoped that this study contributes clarity to filmmakers regarding the concept of sharia compliance that could take center stage in da’wah film in Malaysia

The rise in family breakups are caused by the lack of knowledge about the role of the members in the family institution and about the guidance on family life through the exemplary family according to Islam. Hence, this study aims to identify the role of the exemplary family members in the formation of a happy family. The main method used in obtaining data in this paperwork is content analysis. The study has found that the understanding about the role of the mother, father as well as their children is very crucial nowadays due to the different challenges compared to the previous years. Exemplary family members who carry out their roles are able to form a happy family. Therefore, each family member should be knowledgeable about the exemplary family and the ways in forming a happy family based on the Quran and Sunnah. The implication is that an exemplary family which succeeds in creating a happy family is capable of enjoying life well and peacefully, setting the example to the general public and reducing unhealthy and undesirable activities in the society.

Natural disasters, especially floods, are annual natural disasters that often affect Malaysia. A major concern for residents who live in flood-affected areas is the unpredictable occurrence of these floods. A temporary evacuation centre provides protection and accommodation for residents whose homes are flooded. As the number of houses inundated by flood water increases, so does the number of people who are moved to temporary evacuation centres. Previous studies have discussed the elements of unsatisfactory infrastructure facilities and the impact of a high number of flood victims in a temporary evacuation centre. The majority of flood-affected evacuees in these centres are Muslims and they are obligated to carry out Allah SWT's commandments regardless of where they are. The surrounding conditions at the evacuation centre differ from that of a home, which affect the implementation of Allah SWT's commandments in the temporary evacuation centre. Therefore, this study aimed to determine the level of understanding of several Syariah issues, such as taharah, performing prayers and safeguarding one’s aurat as well as socialising, among flood victims in temporary evacuation centres in Malaysia. This study adopted a quantitative design by distributing questionnaires to 400 flood victims residing in 19 temporary evacuation centres around the Seri Medan village in Batu Pahat. Findings indicated that flood victims in temporary evacuation centres around the Seri Medan village in Batu Pahat had a high level of understanding of Syariah issues.