Objektif kajian ini tertumpu dan terarah kepada mengkaji kewujudan pemakaian kaedah sains forensik sebagai al-qarīnah menurut perspektif al-Qur’ān. Kajian kualitatif ini menggunakan kaedah analisis kandungan secara penalaran induktif terhadap sumber data primer dan sekunder. Hasil kajian mendapati bahawa terdapat ayat-ayat al-Qur’ān yang mengandungi elemen sains forensik secara langsung dan tidak langsung. Ayat-ayat ini juga menunjukkan pemakaian kaedah sains forensik sebagai al-qarīnah dalam menyelesaikan kes-kes tertentu. Beberapa kaedah sains forensik yang dapat dikenalpasti ialah pemakaian pendapat pakar, analisa asid deoksiribonukleik (DNA), analisis darah, entomologi serangga, analisis fizikal, dan analisis cap jari. Kesimpulannya, Islam tidak menolak sains malahan telah menerima konsep sains seperti sains forensik ribuan tahun lamanya sebelum ianya diperkenalkan semula melalui nama, terma, dan konsep yang lebih saintifik dan moden. Aplikasi dan sumbangan kajian ini tertumpu kepada kajian saintifik terhadap isi kandungan al-Qur’ān serta membuat penemuan unsur dan kaedah sains forensik yang telah diabadikan di dalam kitab suci ini. Kajian ini turut memberikan kefahaman yang tuntas terhadap konsep sains forensik yang ditonjolkan pada ayat-ayat al-Qur’ān tertentu. Kajian ini juga secara tidak langsung telah membuktikan kebenaran konsep shumūliyyah dalam ajaran Islam yang merangkumi pelbagai bidang ilmu.

Sains forensik sebagai salah satu kaedah pembuktian di Mahkamah Syariah telah mula hangat diperbahaskan oleh para ilmuan dan ahli akademik. Kajian ini dijalankan bagi memperkenalkan beberapa kaedah sains forensik yang boleh digunakan sebagai keterangan alternatif selain daripada pengakuan salah dan saksi bagi kes-kes LGBT. Kajian kualitatif ini menggunakan kaedah sosio-perundangan dan kajian kepustakaan dalam mengumpulkan data primer dan sekunder. Kemudian, kaedah analisis kandungan telah diaplikasikan dengan menggunakan pendekatan penalaran induktif dan deduktif untuk menganalisa data-data tersebut. Hasil kajian menunjukkan bahawa liwat dan musahaqah adalah sebahagian daripada kesalahan jenayah syariah di Malaysia. Kajian juga mendapati terdapat beberapa kaedah sains forensik yang boleh digunakan sebagai keterangan alternatif termasuklah analisa DNA, analisa bahan bukti fizikal, biologi, kimia, dan analisa peranti digital. Kajian ini mencadangkan agar aspek pembuktian bagi kes-kes LGBT dalam konteks undang-undang Syariah dan juga Hukum Syarak perlu diberikan penekanan kerana kajian yang sebegini masih belum ada dijalankan oleh pengkaji-pengkaji lepas.

Deoxyribonucleic acid (DNA) benefits human life in various aspects. Islamic history has proven that the practice of proving a case through DNA has been carried out as early as the time of the Prophet Joseph (p.b.u.h.) and the time of the Prophet Muhammad (p.b.u.h.). A lot of efforts have been done to introduce evidence through DNA in the Syariah Court. However, there are some important issues that must be addressed by various parties in Malaysia before starting to apply the DNA evidence in the Syariah Court. This study was conducted to identify important issues that require attention in the realization of the use of DNA evidence in the Syariah Court. This qualitative study employed socio-legal and library-based research in collecting primary and secondary data. Then, the data have been analyzed by using content analysis method through inductive and deductive reasoning. This study found five issues that need to be addressed namely the knowledge and understanding of shariah officers in regard to the DNA, the need to establish Syariah Forensic Laboratory, the suspect's reluctance to provide his DNA sample for DNA analysis, DNA forensic expert qualification as an expert witness in Syariah Court, and the evidential value of DNA in Syariah Court. This study concludes that these issues require effective and practical solution for the effort to bring DNA evidence to be successfully carried out.

Maqāsid al-Shariʿah has been typically defined as the objectives behind the Islamic rulings or the Shariʿah higher intent. This knowledge is very important for the mujtahids and Islamic scholars not only to understand or interpret the Shariʿah legal texts, but also to deduce solutions for contemporary problems faced by Muslims. Maqāsid al-Shariʿah is traditionally divided into three levels of necessity, which are necessities (al-Ḍaruriyyāt), needs (al-Ḥajiyyāt), and luxuries (al-Taḥsiniyyāt). Extensive discussion of maqāsid al-shariʿah in Islamic jurisprudence has led to the classification of five elements of preservation, inter alia, protection of faith or religion (Hifz al-Din), protection of life (Hifz al-Nafs), protection of lineage (Hifz al-Nasl/Nasb), protection of intellect (Hifz al-‘Aql), and protection of property (Hifz al-Māl). The objective of this study is to systematically analyse the classical and recent literature related to maqāsid al-shariʿah. This qualitative study employs systematic literature review to compile the classical and recent related literature which then analysed it using content analysis method by adapting deductive and inductive reasoning. The data analysed will be deductively displayed in form of matrix table. The said table is inductively clarifying the content of the major issues in each literature. The result of the study portrays the lack of explicit discussion related to maqāsid al-shariʿah in classical literatures. The issue related to the maqāsid al-shariʿah were addressed impliedly by the classical authors as they were more focusing on the basic and fundamental issues related to Islamic jurisprudence. Meanwhile, in recent literatures, the discussion has turned to be more specific, extensive and fruitful which apply to most of the field of knowledge including science and technology. As a pioneer, this study contributes in producing data from the classical literatures to the recent academic writing which can trigger more elaborative studies on maqāsid al-shariʿah. Last but not least, it also supplies the academician extensive literatures directly and indirectly discussed and related to maqāsid al-shariʿah.

A third party’s intervention has been one of the most significant factors in Malaysian divorce cases. Third parties may come from family members and non-family members. This interference is called takhbīb. Within the scope of Malaysian Syariah criminal law, tahkbib is regarded as a criminal offence. However, it is difficult to prove this criminal offence. None of the Syariah law journals reported cases that could be used as reference or case studies. This article proposes a method of proof, which is practical and can be carried out in the Syariah courts to prove the criminal offence of takhbīb. In gathering and compiling the necessary data and related materials, this qualitative study embraced document analysis as a research method. These data are inductively evaluated by implementing qualitative content analysis. This study showed several obstacles in the development of a prima facie prosecution by the Syarie Public Prosecutor, including the absence of eyewitnesses present as evidence. Third-party intrusion is commonly committed through social networks such as WhatsApp, Telegram, WeChat, and Facebook Messenger. The use of such media networks as a medium of contact may also be brought as part of the evidence before the Syariah courts. The best mechanism to be implemented in this case is by using digital forensics and expert opinion. The digital forensic investigator will track or archive the communications from the social media, and deliver them in the form of a written text. In terms of proving the commission of takhbīb criminal offence, this study contributes to the improvement of the Syariah legal system. In short, the law still provides a method of proving criminal offences. Any legal practitioner should make good use of statutory provisions instead of suggesting amendments to it.