Corruption among public and private workers has become a hot debate issue in foreign countries as well as Malaysia. According to a report by the Malaysian Anti-Corruption Commission (SPRM), the statistics on the number of arrests from 2014 to 2021 has increased sharply to 205 percent, which is equivalent to 552 cases to 1125 cases. Malaysia has recorded a loss of almost RM 1.8 Trillion due to corrupt practices. Various measures and initiatives to prevent corruption in Malaysia have been taken by the government but reports on corruption continue to rise and show no reduction. The main thing to emphasize before creating the best method of prevention is to identify what is the cause of the problem.Thus, this article aims to analyze the factors that contribute to corrupt activities and the challenges faced by Malaysia in dealing with them. This qualitative study uses documentation and observation methods in the data collection process. Results of the study found that internal factors that cause a person to commit corruption are the existence of opportunities, personal weaknesses and lack of integrity.While external factors are due to low wages, financial stress and work pressure as well as ineffective national policies. The use of technology by perpetrators to prevent corrupt activities from being detected, interference and lack of cooperation from politicians as well as lack of public support and confidence are challenges faced by the government and anti-corruption agencies in tackling corruption in Malaysia. It is hoped that this study can be used as a reference and guide the authorities in curbing corruption while ensuring the community and individuals in the office are free from the symptoms of corruption

Salah satu sumber rujukan untuk mengetahui mengetahui status halal haram haiwan adalah kamus Idris al-Marbawi yang ditulis oleh Sheikh Mohd Idris al-Marbawi. Kamus ini mengandungi klasifikasi haiwan halal dan haram secara bergambar mengikut kategori hidupan tersebut. Artikel ini bertujuan mengenalpasti istilah-istilah haiwan dan menganalisis kaedah pengkategorian haiwan halal haram yang terdapat dalam karya tersebut. Artikel ini menggunakan pendekatan kajian kualititaf menerusi kaedah kutipan data secara analisis dokumen terhadap istilah-istilah haiwan yang dinyatakan dalam kamus. Hasil kajian mendapati terdapat empat kategori haiwan dengan jumlah keseluruhan sebanyak 181 spesis haiwan yang telah diterjemahkan ke dalam Bahasa Melayu oleh Sheikh Mohd Idris al-Marbawi. Sehubungan itu, usaha perlu dilakukan untuk menyesuaikannya dengan istilah yang dapat difahami oleh masyarakat moden.

Maqasid Syariah is often defined as the ‘objective of Islamic law’, that is, the desired goal behind the obligation of a law. The science of maqasid is very important especially in understanding and interpreting the Islamic texts. Maqasid syariah generally aims to preserve the five basic necessities of human life, namely preserving religion, life, intellect, lineage (as well as dignity) and property. Any effort that supports these five necessities (maslahah) and protects them from harm (mafsadah) is included in the goals of Islamic law. The concept of maslahah and mafsadah has always been the main backbone for the scholars in determining the law. During the pandemic COVID-19 hit in Malaysia, various legal rulings have been issued by the authorities at the state and federal levels to protect the affairs of Muslims. The rulings are issued after considering the maslahah and mafsadah to be faced by Muslims in Malaysia. This study was conducted to identify the role of maslahah and mafsadah in influencing the Syariah rulings related to pandemic COVID-19 in Malaysia as well as showing how the process takes place (takyīful fiqhī). This study is qualitative, using a library approach to collect primary and secondary data and then analyse it by content analysis. The results show that the principles of maslahah and mafsadah play a big role in determining the Syariah rulings in the COVID-19 pandemic situation as well as the need to set a clear standard of maslahah and mafsadah so that the rulings produced are accurate, precise and not made it on whim.

Kutipan zakat korporat tahunan menduduki tempat kedua tertinggi selepas zakat pendapatan. Ini menunjukkan terdapat ruang bagi membolehkan jumlah kutipan zakat korporat dioptimumkan melalui inisiatif yang berkesan. Bagi meningkatkan kadar kutipan zakat korporat, pihak Lembaga Zakat Negeri Kedah (LZNK) dan Majlis Agama Islam Wilayah Persekutuan (MAIWP) kini telah memperkenalkan penggunaan logo zakat terhadap syarikat-syarikat korporat yang membayar zakat korporat. Dengan itu, kajian ini dilakukan adalah untuk menganalisis berkenaan peranan penggunaan logo zakat dalam meningkatkan kutipan zakat korporat di Malaysia dengan menggunakan analisis literatur sistematik. Kajian ini menggunakan kaedah PRISMA iaitu dengan membuat carian artikel di pangkalan data Scopus dan My Jurnal secara sistematik sepanjang tempoh bermula 2021 hingga 2022. Data yang dikumpul telah dianalisis dan direkodkan dalam carta alir PRISMA. Sejumlah 52 artikel jurnal yang terpilih berkaitan dengan topik telah dibincangkan oleh pengkaji. Hasil kajian mendapati kesedaran pembayaran zakat korporat berlaku peningkatan melalui pengenalan penggunaan logo zakat seperti yang diperkenalkan oleh pihak LZNK dan MAIWP. Diharapkan penyelidikan ini dapat memberi gambaran dan perbincangan yang berguna serta menjadi rujukan kepada penyelidik dan ahli akademik yang lain berkenaan analisis sistematik terhadap penggunaan logo zakat dalam meningkatkan kadar kutipan zakat korporat dengan menggunakan metodologi PRISMA.

Obeying Ulil Amri is one of the things demanded by the Islamic law as long as the injunction is in order to protect the maslahat and prevent mafsadah from happening to the people. Since the onset of the COVID-19 pandemic in Malaysia, several public policies have been developed by Ulil Amri covering various aspects including social, economic, and Islamic religious affairs in Malaysia. Each policy formed is the result of discussion after discussion with authoritative bodies as well as experts in various fields. This study was conducted with the aim of identifying Ulil Amri who is responsible for handling and managing COVID-19 pandemic issues. In addition, this study was also conducted to identify the role and job scope of each Ulil Amri involved in formulating the public policies related to the COVID-19 pandemic. This qualitative study has collected relevant data through primary and secondary documents and further analysed them using the content analysis method. The results of this study found that several ministries involved in the construction of public policies related to Syariah rulings in Malaysia include the Yang di-Pertuan Agong, the National Security Council, the Ministry of Health Malaysia, the Minister in the Prime Minister’s Department, and the State Council of Islamic Religion. They are the Ulil Amri who is responsible for handling and managing COVID-19 pandemic issues related to Islamic religious affairs in Malaysia. Each Ulil Amri involved has his own role and jurisdiction. They will work together in formulating any public policy related to Islamic religious affairs. This shows that every public policy produced involves various parties from various fields who work together to safeguard the maslahat and prevent mafsadah from happening to the people.

Sistem pendidikan pondok merupakan sebuah institusi pendidikan agama Islam yang wujud serta diiktiraf oleh masyarakat. Ia berperanan untuk menyebarluas ilmu agama serta membentuk keperibadian Muslim yang sempurna. Pendidikan Islam yang diterapkan dalam pengajian tersebut adalah salah satu saluran terpenting untuk membentuk perwatakan dan pemikiran selari dengan nilai-nilai Islam. Kurangnya pemahaman kepada didikan Islam akan mendorong seseorang kepada kelakuan yang bertentangan daripada agama Islam. Maka, tujuan kajian ini adalah untuk mengenal pasti cabaran yang dihadapi oleh institusi pendidikan pondok selain mengkaji impak pelajar yang mengikuti sistem pendidikan pondok terhadap diri, rakan sebaya dan masyarakat. Kajian ini menggunakan kaedah kualitatif dan kuantitatif iaitu melalui analisis dokumen serta temu bual menerusi perbincangan meja bulat yang telah diadakan bersama pihak berkepentingan dan edaran borang soal selidik. Seramai 233 responden yang terlibat telah dipilih di beberapa buah Pondok di Semenanjung Malaysia. Dapatan menunjukkan terdapat tiga faktor utama yang menjadi cabaran kepada perkembangan pondok masa kini iaitu kurikulum, pengurusan dan pengiktirafan pengajian pondok. Hasil kajian turut mendapati, pelajar mengakui bahawa sistem pendidikan ini memberi impak positif kepada diri mereka (min 4.59). Mereka turut mengakui sistem pendidikan ini memberi manfaat kepada keluarga dan persekitaran mereka. Kesimpulannya, sistem pendidikan pondok berupaya untuk membentuk sahsiah pelajar kearah yang lebih baik dan menghasilkan pelajar yang berkualiti.

Tabung dana khairat kematian (DKK) merupakan keperluan kehidupan umat Islam semasa, kerana ianya berkaitan kos pengurusan jenazah. DKK untuk memberi persediaan awal bagi para ahli ketika menghadapi kematian. Oleh itu, perlu wujud kajian secara konsep dan aplikasi bagi melihat kedudukan menurut syariah. Bahkan DKK juga merupakan ekosistem kewangan sosial halal yang perlu dikaitkan antara satu sama lain bagi menyelaraskan ekosistem. Secara amalan, DKK ini amat diperlukan para ahli yang terlibat dalam badan khairat kematian. Masjid kg parit Muhammad, parit sulong Batu Pahat Johor merupakan salah satu masjid yang menjalankan pengurusan khairat kematian perlu dikaji secara mendalam bagi melihat konsep dan aplikasi. Objektif kajian ini mendedahkan konsep dan aplikasi tabung DKK yang dikategorikan dalam ekosistem kewangan sosial halal kepada para ahli. Kajian menggunakan metod kualitatif melalui pendekatan kajian kepustakaan dan temubual berstruktur. Seterusnya akan dianalisis berdasarkan kepada data yang terkumpul. Hasil kajian ini mendapati bahawa konsep gotong royong/taawun merupakan asas model dalam tabung DKK melalui kutipan sumbangan tabung setiap hari jumat di masjid kg parit Muhammad. Implikasinya konsep dan aplikasi DKK ini menunjukkan kepada ekosistem kewangan sosial halal menjadi sistem asasi dalam tabung DKK. Para ahli khairat kematian mendapat jaminan sosial dalam membiayai kos pengebumian jenazah.

The Death Khairat Fund (DKF), also known as the Death Khairat Money Scheme (DKMS), is a cultural custom observed within the Muslim community. Typically, the management of this fund is a halal financial management ecosystem entrusted to mosque institutions, facilitating the payment process of the local community and ensuring direct benefits in the event of death. The establishment of this fund has become imperative for the everage Muslim community in the realm of funeral management. The rationale behind the utilisation of this fund is in its capacity to facilitate the procurement of necessary resources and aid for the comprehensive management of funerals, thereby streamlining the otherwise complex responsibilities that fall upon the beneficiaries. Nevertheless, there has been a lack of scholarly examination about the alignment of the DKF with the principles of Maqasid Shariah, particularly in relation to the safeguarding of religious interests (hifz al-din). Hence, this initial investigation examines the correlation between the DKF and Maqasid Shariah. The researchers have achieved success in this study through the utilisation of a qualitative methodology. The study concluded that the implementation of the DKF aligns well with the notion of hifz al-din within the framework of Maqasid Shariah. This is due to its ability to rejuvenate the essence of Islam by promoting the integration of Quranic teachings and the practises of the Prophet Muhammad, hence fostering unity among Muslims. An in-depth examination of the correlation between the DKF and other Maqasid Shariah ideas is imperative to ascertain the magnitude of significance and necessity of this fund within the Islamic framework.

The Death Khairat Fund, or the Death Khairat Money Scheme (DKMS), is a pure culture practised among the Muslim community. Usually, this fund will be managed by the mosque institution to make it easier for the local community to make payments and get direct benefits in the event of death. This fund has become necessary for the average Muslim community in funeral management. This is because the benefit of this fund in providing equipment and assistance for complete funeral management has simplified the process of funeral management that needs to be done by the heirs. However, the study of the explanation of the Death Khairat Fund with any principle of Maqasid Shariah has not yet been studied, especially from the point of view of property protection (hifz mal). Therefore, this preliminary study analyses the relationship between the Death Khairat Fund and Maqasid Shariah. The researcher succeeded in this study by using a qualitative method consisting of analysis of articles, newspapers, books, and interviews with the management of the Death Khairat Fund in the mosque, which was selected face-to-face. As a result, the study found that the practice of the Death Khairat Fund is very much in line with the concept of hifz mal from the point of view of Maqasid Shariah because the use of individual property in this fund can have a significant impact on the good of the people and does not lead to any harm and harm. A further study of the relationship between the Death Khairat Fund and other Maqasid Shariah concepts is necessary to see the extent of the importance and need of this fund from the Islamic perspective.

The Death Khairat Money Scheme (DKMS) is a matter that is no stranger to most of the Muslim community. This DKMS is a noble practice that has existed for ages in the Malay community in Malaysia. Therefore, a study on implementing the DKMS system in the state of Malacca has been carried out. Literature review and interview methods have been applied in this study. The study’s results found that implementing DKMS among the selected mosques differs from a management point of view. As a result, the diversity of DKMS management methods in mosque institutions is high. Therefore, it is hoped that a more in-depth and extensive study can be done so that data collection on the management of DKMS in mosque institutions can be perfected for future benefits.

This study explores the evolution of death charity management in Malaysia in light of technological advancements. Death charity, a crucial form of funeral support providing essential services and financial assistance to families in need during the grieving period, is the focus of this study. The research hones in on the significance of implementing digital solutions to enhance the efficiency and effectiveness of death charity operations. Identified in this study are two online death charity portals, https://bumijez.com/ and https://www.e-khairat.com/, which are instrumental in better management and access to death charity services. The literature review methodology employed in this study utilizes a qualitative design sourced from articles, journals, primary data and secondary data. The study’s findings underline that a robust bereavement management system can offer vital support to bereaved families, alleviating their emotional burden and financial stress during challenging times. Furthermore, the study underscores the importance of raising awareness and educating the younger generation about death charity, as many lack knowledge about preparing to deal with death. The research concludes that integrating technology into death charity management not only streamlines processes but also makes these services more accessible and widely used by the community. In summary, this study emphasizes the necessity of adapting death charity management to contemporary technological trends to ensure that this important service remains relevant and effective in meeting the needs of society.

Setelah muncul dan merebaknya penyakit virus korona pada penghujung tahun 2019 atau yang dijenamakan secara ilmiah sebagai "Covid 19" (Corona Virus Disease 2019), ke hampir seluruh pelusuk bumi dan menjadi wabak global, telah mendorong Pertubuhan Kesihatan Sedunia (WHO) mengisytiharkannya sebagai satu pandemik pada 11 Mac 2020. Kini setelah hampir genap satu tahun, sejak wabak tersebut mula dikesan di Wuhan, China, WHO dalam laporan terkininya menyebut bahawa sudah hampir 50 juta orang di seluruh dunia telah dijangkiti dengan virus maut tersebut dan lebih daripada satu juta jiwa telah menemui ajal. Hal ini, telah mempengaruhi soal kesihatan, keselamatan, sosial, ekonomi, isu-isu berkaitan amalan keagamaan atau ibadah dan hal-hal berkaitan kehidupan yang lain, yang menuntut masyarakat dunia dengan kepakaran dan kemampuan yang ada dalam pelbagai bidang berganding bahu untuk keluar dari kebuntuan yang dihadapi. Bagi yang berkecimpun dalam bidang akademik, khususnya dalam bidang syariah tidak ketinggalan perlu turut berusaha bagi memposisikan diri dalam menyelesaikan kebuntuan berkaitan isu-isu berbangkit, ekoran daripada situasi tersebut. Kajian yang berbentuk teoritikal ini, bermatlamat menjelaskan asas dan keperluan fiqh pandemik kepada masyarakat Islam masa kini, agar kehidupan mereka sentiasa di dalam lingkungan batas syariah. Metodologi yang digunakan dalam artikel ini adalah kaedah kajian kualitatif dalam meneliti pandangan ulama-ulama klasik dan kontemporari bagi merumuskan bahawa keperluan terhadap fiqh pandemik dan praktisnya dalam masyarakat masa kini. Hasil kajian menunjukkan bahawa fiqh pandemik yang dibawa oleh sarjana kontemporari bertepatan dan selari dengan prinsip syariat Islam dan memenuhi keperluan semasa masyarakat Islam.

Dunia kini mengalami wabak pernafasan akibat Coronavirus 2019 (COVID-19) yang disebabkan oleh virus SARS-CoV-2. Pandemik bukanlah perkara baru dalam sejarah ketamadunan manusia, terutamanya sejarah awal Islam. Sumber sejarah Arab yang berkaitan dengan pandemik ini tertumpu dalam bentuk naratif dan kronologi yang dikhaskan untuk topik hawar al-ṭāʿūn. Naratif ini kemudiannya membentuk genre religio-legal, yang disebabkan oleh kemunculan semula malapetaka ini hingga akhir abad kesembilan belas. Kesusateraan Arab ini penting bukan hanya sebagai sumber kronologi hawar al-ṭāʿūn, ianya juga menjadi bukti keprihatinan berterusan para ulama Muslim dalam membahaskan hukum-hakam sama ada untuk setuju atau tidak dengan prinsip-prinsip agama yang berkaitan dengan sesuatu wabak atau pandemik. Melalui kajian ini, para penyelidik berusaha untuk mengenal pasti persamaan antara pandemik COVID-19 dan pengalaman umat Islam generasi sebelumnya, dan untuk mengekstrak beberapa maklumat penting yang dapat digunakan sebagai tindak balas umum dan praktikal terhadap pandemik tersebut. Kajian ini memfokuskan secara khusus pada generasi para sahabat Nabi dan peradaban Muslim terdahulu yang tercatat dalam buku-buku sejarah Islam yang terkenal. Kajian kualitatif ini telah menggunakan kaedah penyelidikan dokumentari untuk mengumpulkan data yang relevan dari dokumen terkemuka. Kemudian, data yang dikumpulkan dianalisis menggunakan analisis kandungan kualitatif. Kajian ini menemui tujuh jenis wabak yang terkenal dalam sejarah Islam iaitu al-Ṭāʿūn Syīrawaih, al-Ṭāʿūn ʿAmwās, al-Ṭāʿūn al-Jārif, al-Ṭāʿūn al-Fatayāt, al-Ṭāʿūn Rajab, al-Ṭāʿūn di Kufah, dan al-Ṭāʿūn al-ʿĀm atau al-Kabīr. Istintaj dari sejarah di sebalik bencana ini menghasilkan enam langkah yang dilaksanakan oleh masyarakat Islam pada masa itu yang dapat digunakan sebagai tindak balas umum dan praktikal terhadap wabak tersebut. Enam langkah tersebut ialah perintah kawalan pergerakan, menjalankan syura secara kolektif dengan pelbagai pihak, perlaksanaan kuarantin, penjarakkan fizikal dan pengharaman perhimpunan besar-besaran, menziarahi mayat yang dijangkiti penyakit berjangkit, dan hawar al-ṭāʿūn dikategorikan maraḍ al-makhūf. Selain itu, keenam-enam tindakan ini dengan jelas mematuhi prinsip-prinsip Islam dan juga sejalan dengan kehendak Syariah yang lebih tinggi dalam menjaga kebajikan umat Islam dan mencegah mereka dari sebarang bahaya, terutama terhadap ancaman pandemik.

The desired goal behind the obligation of a law is referring to the maqasid syariah. It is very important to master this knowledge especially to understand and interprete the Islamic texts. The cardinal principle is generally aims to preserve the five basic necessities of human life, namely preserving the religion, life, intellect, lineage, and property. Any effort that supports these necessities is known to be maslahah, and anything that negates them is known to be mafsadah. The concept of maslahah and mafsadah has always been the main backbone for the scholars in determining the law. During the pandemic COVID-19 hit in Malaysia, various Syariah rulings (fatwas) have been issued by the authorities at the state and federal levels to protect the Muslims affairs. The rulings are issued after considering the maslahah and mafsadah to be faced by Muslims in Malaysia. This study was conducted to identify the role of maslahah and mafsadah in influencing the Syariah rulings related to COVID-19 pandemic in Malaysia as well as showing how the process takes place (takyīful fiqhī). This study is qualitative in nature, using a library approach to collect primary and secondary data and then analyse it by content analysis. The results show that the principles of maslahah and mafsadah play a big role in determining the Syariah rulings in the COVID-19 pandemic situation as well as the need to set a clear standard of maslahah and mafsadah so that the rulings produced are accurate, precise and not made it on whim.

Kajian ini membincangkan hak hadhanah terhadap anak ketika menghadapi kes perceraian ibu bapanya. Hak hadhanah telah dikaji para imam mazhab dan undang-undang keluarga Islam di Malaysia yang dijadikan sebagai rujukan di mahkamah syariah. Oleh itu, kajian yang terperinci perlu dilakukan bagi mendapat maklumat awal berkaitan hadhanah mengikut kehendak syarak. Objektif kajian ini bertujuan mendedahkan hak hadhanah menurut perspektif mazhab Shafie dan mazhab Hanafi, dan dari aspek undangundang keluarga Islam di Malaysia. Kajian ini menggunakan kaedah kepustakaan terhadap dokumendokumen fiqh mazhab Hanafi dan Syafii. Analisis turut dilakukan terhadap undang-undang tersebut di Mahkamah Syariah di Malaysia. Akta-akta dan enakmen undang-undang keluarga Islam dalam memainkan peranan menyelesaikan kes hadhanah ini turut dianalisa. Kajian mendapati bahawa hak hadhanah lebih diberikan pihak wanita, kerana wujudnya kasih sayang dan kelembutan hati dalam menjaga kanak-kanak sehingga mampu mengurus diri sendiri. Mahkamah syariah mempunyai peranan yang sangat penting dalam mendetailkan hak hadhanah kepada masyarakat sehingga dapat mengelak pertikaian antara suami dan isteri.

The development of the Halal industry in Malaysia, particularly in providing Halal food, is increasingly recognized as an important sector, especially in the production of Halal meat products. Jabatan Kemajuan Islam Malaysia (JAKIM) and Jabatan Agama Islam Negeri (JAIN) have been established to ensure that products meet Halal standards and Syariah guidelines. As a Federal Government agency, JAKIM holds the authority to supervise matters related to Halal certification in Malaysia. However, despite the oversight of JAKIM and JAIN in managing Halal industry operations, this sector continues to face various challenges in ensuring that each product fully complies with Halal and Syariah standards. In 2021, a significant issue arose involving a meat company in Johor that illegally used a fake Halal logo and misrepresented Halal certification without proper approval from the Australian Halal certification body. This incident raised questions regarding the efficiency of the Standard Operating Procedures (SOPs) for Halal certification, especially concerning imported meat products. This article aims to describe the concept of Halal, explain the SOPs for Halal certification of imported meat, analyze the challenges in maintaining compliance with these SOPs, and propose solutions to enhance adherence. The methodology adopted for this research includes a qualitative approach involving library research and case study analysis, drawing on data and information from journals, books, and statutes related to Halal certification. The findings reveal that certain entrepreneurs still fail to comply with the Halal certification SOPs due to various challenges faced by authorities in enforcing compliance. Finally, the study highlights recommendations for improving the standards of Malaysian Halal certification to address these compliance issues.

Pondok Institution is one of the earliest institutions concentrating in Islamic education established especially in Malay Peninsula. The growth of schools and madrasah administered by the government as well as private has reduced the development of the pondok in the early 90s. However, at present, pondok studies are burgeoning due to the high demand from the community. Although the pondok institution can be regarded as pioneers in instituting Islamic education, survey that has been conducted finds that there is no clear, transparent coordination in the curriculum or studies provided. This paper discusses some aspects of education in pondok institutions, particularly on the challenges and impediments faced by the pondok administrators from the point of view of officials in the Islamic Religious Department and the State Islamic Religious Council, who are invited during a roundtable discussion. Group interviews were conducted. The interview data were recorded, transcribed and analyzed thematically using ATLAS ti software. The study reveals that studies concerning pondok instutions are increasingly gaining acceptance from local communities. In addition, there are three main factors that support the development of the present pondok education which are the curriculum, finance and management of the pondok study itself. By focusing on issues and challenges surrounding pondok education, this study is a start to a beginning of a worthwhile and meaningful discussion of what it means to develop pondok institution and teach Islamic education within Malaysian context.

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.

Makanan dan minuman merupakan satu rangkaian keperluan manusia yang diperbahaskan dalam Syariah dengan merujuk kepada hukum halal dan haram. Makanan dan minuman halal tayyiban amat diambil perhatian dalam tuntutan syariat, kerana memberi kesan kepada jasmani dan rohani. Oleh itu, perlu bagi manusia membuat pemilihan makanan dan minuman halalan tayyiban sebagaimana dikehendaki oleh syariah. Walau begitu, menentukan status makanan dan minuman tersebut juga perlu dikuatkan dengan undang-undang bagi melindungi status halalan tayiban berkekalan dari masa ke masa. Tujuan kajian ini untuk mendedahkan parameter penentuan halal dan haram dalam makanan dan minuman menurut kajian halal Syariah dan perundangan Malaysia. Kertas kerja ini menggunakan kaedah kualitatif yang dianalisis dengan berdasarkan dapatan data kepustakaan daripada al-Quran, Hadith, pandangan ulama dan cendikiawan Islam, dan artikel jurnal ilmiah, serta akta perundangan. Kajian ini mendapati bahawa makanan dan minuman halalan tayyiban di Malaysia telah menepati tuntutan Syariah dan perundangan. Implikasi kajian ini memperkasa barang gunaan dapat digunapakai dengan selamat dan baik.