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 Predominance School of Law in Malaysia today is the Madhhab Shafi‘i. However, several criticisms have been leveled against the exclusive reliance on this School of Law on the argument that it gives room for unnecessary restrictions of freedom, considers some tribes to be special and treats the females unfairly, especially in the matters of Islamic family laws related to polygamy, matrimonial property and divorce. The Religious Departments at various levels in Malaysia were also accused of ignoring this legal conundrum, like those inherited from the polygamous and divorce laws, which as perceived by many, could not only lead to exploitation of the women by irresponsible men but may also favours the husbands in matters of adjudication. This paper attempts to unveil the potential legal intricacies inherited from the Malaysian Family Law through a critical examination of the contending issues raised against it. Thus, such a kind of examination is not only expected to uncover the mix methods used in codifying these laws but, also, will appraise the extent of their compatibility or otherwise to the maqāsīd al-Sharīʿah (the objectives of Islamic Law) and the contemporary International Human Rights Law. In doing so, suggestion on how those laws could be improved upon in order to be in conformity with the objects of Islamic law and the human rights standard will be put forth.

Movement Control Order (MCO) was implemented in Malaysia on March 18, 2020, to contain the spread of Covid-19. The mass media has played a great role in communicating the new restrictions and orders that regulated many public activities. All relevant channels including social media were employed by the mass media to ensure everyone was aware of the new norms. This study chooses Berita Harian, a Malay language newspaper, and examines its news portal and Instagram posts to explore the communication of standard operating procedure (SOPs) messages related to MCO as issued by the National Security Council (NSC) of Malaysia. Quantitative content analysis was used to explore the portrayal of SOPs using message styles and interactive elements. Initial results revealed that Berita Harian’s news portal still placed great importance on the text and non-narrative elements accompanied by photos to educate and influence the public about the rules related to SOPs. While on Instagram, videos were used dominantly that are visually more attractive, engaging, and narrative in nature. The study argued that the discussion of framing can be extended by emphasising interactive elements as the aspects of coverage that can contribute to the way an issue is framed. In conclusion, Instagram should be regarded as an important platform for media to reach out to more incidental users in communication messages related to Covid-19 MCO.

Purpose of the study: This article focuses on the definition of ‘illegitimate children’ in Muslim society in Malaysia based on its perspective of Shariah law, Islamic family law, civil law in Malaysia, and the existing perception of the Muslim society in Malaysia. This study also aims to compare the legal terms of ' illegitimate children' from various perspectives with the layman definition of illegitimate children. Methodology: Research information has been obtained through the documentary data collection based on report and annual data from the Malaysian government, non-government agencies and relevant turath scriptures to obtain the best definition of “illegitimate child”. Once data have been collected, the data have been analysed using a content analysis method through deductive or inductive reasoning. Main Findings: The result shows that the term ‘illegitimate children’ is based on the opinions of the Muslim Scholars which is the child conceived from adultery act without a legal marriage. However, the definition of illegitimate children is broad and varies among the existing authoritative bodies in Malaysia, which include a child conceived from an adultery act, unregistered because of lack of proper documentation for registration. Applications of this study: The results of this study are expected to assist the authorities especially Malaysian Islamic Development Office - Jabatan Kemajuan Islam Malaysia (JAKIM), National Registration Department (JPN), Ministry of Health Malaysia (MOH), Islamic State Department of Malaysia, Shariah Courts in Malaysia and other agencies and NGOs in formulating strategies and taking follow-up actions. In addition, this study will become a reference to individuals, researchers, academicians, students, and the public in Malaysia. Novelty/Originality of this study: The misunderstanding about the definition of an illegitimate child according to JPN, added by the fact that JPN does not have the jurisdiction at all to determine the validity of the child that is supposed to be placed under the Shariah Court, has triggered an ongoing polemic in the Muslim community in Malaysia, concerning this child status issue. Keywords: Polemic, Illegitimate Child, Shariah Law, Muslim Community, National Registration Department of Malaysia.

Adat Perpatih yang menjuraikan keturunan nasab sebelah ibu merupakan pegangan utama dalam struktur pentadbiran tanah adat di Negeri Sembilan. Kertas kerja ini bertujuan untuk mengkaji sejarah perkembangan undang-undang tanah adat di Negeri Sembilan khasnya yang keseluruhannya diadaptasi daripada perbilangan adat. Tumpuan utama dalam perbincangan kertas kerja ini merangkumi undang-undang yang berkaitan dengan sistem tanah Adat Perpatih seperti perlembagaan, Kanun Tanah Negara, Enakmen Pemegangan Tanah Adat dan juga Akta Pengambilan Tanah. Kajian yang dibuat adalah berdasarkan penyelidikan kepustakaan dan juga hasil temubual dengan beberapa individu yang terlibat secara langsung dengan tanah adat. Konklusi kertas kerja ini menggariskan pemahaman berkenaan perkembangan dan isu perundangan berkaitan tanah adat di Negeri Sembilan sejak zaman penjajahan hingga ke hari ini. Adat perpatih which is based on matrilineal lineage forms the main structure of the administration of customary land in Negeri Sembilan. This paper aims to to study the development of customary land law in particular the state of Negeri Sembilan, which is generally derived from customary sayings/idioms (perbilangan adat). The main focus of discussion in this paper comprises of the laws relating to customary land law in Adat Perpatih such as the Federal Constitution, National Land Code, Customary Tenure Enactment and the Land Acquisition Act. This study applies library based research and interview of relevant key individuals who are directly involved in customary land law. It concludes with a developed understanding on the evolution and legal issues pertaining to customary land in Negeri Sembilan since the colonial era until the present day.

Studying a law degree programme at the tertiary level in a public university is highly stressful. Apparently, passing extremely rigorous examinations, and completing the chambering period does not guarantee a person to work competently as a lawyer. In reality, final grades are no longer the sole determining factor in deciding employability in a law firm, especially when law firms are keen to employ skilled personnel. Taking into consideration the need to produce multitasking and practiceready law graduates, this article seeks to highlight the need to improve the efficacy of law students and junior lawyers, and then, the essential skills needed by every law student and junior lawyer in addition to the ways to achieve them. To achieve this, an analysis of the general practices of advocates and solicitors in common areas of law such as conveyances, contracts, and civil litigation practice, as well as relevant procedural rules are made. It is suggested that proper training and continuing legal education must be designed to ensure that junior lawyers in the country are equipped with the necessary essential skills for them to have comparable knowledge and skills with their foreign counterparts.

Governance is crucial in both the private and public sectors, and the public sector is extremely important in society. The public sector, typically through a political process, determines the outcomes it seeks and the various types of intervention. These include enacting legislation or regulations, as well as delivering goods and services. Governments must also play a major role in promoting justice, peace, and order, as well as good international relations. Better decision-making is promoted by good governance in the public sector. Effective governance is characterised by rigorous scrutiny, which provides significant pressures for improving public sector performance and fighting corruption. Good governance could indeed enhance the effectiveness, leading to more effective intervention implementation, improved service delivery, and, ultimately, improve results. As a result, people's lives are being improved. It is argued that one way to maintain good governance is to uphold and respect the constitution as the supreme law of the land. As law can be defined as a legal means of regulating society, it can exist in a variety of forms, beginning with the constitution, which can be written or unwritten and is backed by laws and regulations. A good and effective constitution symbolises and provides effective legal protection for local and indigenous people, as well as protection for fundamental human rights and liberties within the context or legal meaning or definition of that country's constitution. The entire concept of a constitution should reflect the backbone of that government's and people's governance. Therefore, this paper attempts to examine the current role of the Malaysian civil court and the constitution in achieving good governance. In analysing the same, this paper employs the common doctrinal legal method. The paper then offers suggestions and recommendations for improving Malaysia's current issues of good governance, intending to uphold the rule of law and preserve the basic structure of the constitution.

Isu peningkatan anak tak sah taraf suatu perkara yang amat membimbangkan dan tidak boleh di pandang remeh. Peratusan peningkatan anak tak sah taraf ini bukan hanya berlaku di kalangan orang bukan Islam, bahkan ia juga berlaku di kalangan orang-orang Islam. Kesan anak tak sah taraf sangatlah besar kerana ia bukan setakat melibatkan hak perwalian yang menentukan sah atau tidak sesuatu perkahwinan bahkan ia berkaitan dengan hak pewarisan. Walau bagaimanapun terdapat perbezaan dari segi konsep anak tak sah taraf antara perundangan Islam dan peruntukan sepertimana yang diguna pakai oleh Jabatan Pendaftaran Negara (JPN). Perbezaan ini memberi kesan yang amat signifikan sama ada dari segi hukum dan juga tanggapan masyarakat terhadap istilah anak tak sah taraf itu sendiri. Kertas kerja ini akan memfokuskan kepada konsep anak tak sah taraf menurut perundangan Islam dan juga menurut peruntukan undang-undang yang diguna pakai oleh Jabatan Pendaftaran Negara (JPN). Maklumat yang diperoleh dalam kertas kerja ini hasil kajian perpustakaan dan temu bual pakar agama, pakar perundangan, JPN dan juga pemilik pusat-pusat jagaan wanita-wanita yang terlanjur. Selain itu kertas kerja ini juga akan membincangkan faktor dan penyelesaian terhadap isu anak tak sah taraf di kalangan orang Islam di Malaysia. Diharapkan dengan memahami faktor atau penyebab peningkatan anak tak sah taraf di kalangan orang Islam, akan terbit satu solusi yang tuntas bagi menyelesaikan permasalahan anak tak sah taraf yang membarah dalam kalangan orang Islam khususnya di Malaysia.

Isu kelahiran anak tidak sah taraf masih belum selesai. Penyelesaian seharusnya dilihat dari akar umbi selaras dengan pendekatan yang diterapkan oleh al-quran dan al-hadith. Artikel ini menganalisis faktor penyumbang kepada kadar kelahiran anak tak sah taraf dalam kalangan masyarakat Islam di Malaysia. Kajian telah ini menganalisis faktor-faktor penyumbang kepada kelahiran anak tak sah taraf menggunakan metodologi temu bual dan analisis dokumen. Secara keseluruhannya, terdapat tujuh tema utama faktor-faktor yang mempengaruhi bilangan kelahiran anak tak sah taraf antaranya ialah, faktor keluarga, agama, pendidikan, rakan sebaya, teknologi, perasaan semula jadi, dan pergaulan bebas. Dapatan kajian ini memperincikan sub-faktor bagi faktor-faktor utama yang seharusnya ditekankan dalam menangani permasalahan ini. Makalah ini kemudiannya mengutarakan solusi bagi faktor-faktor tersebut melalui al-quran dan al-sunnah. Kajian lanjutan perlu dilakukan menerusi pelbagai medium dan metodologi bagi mengisi beberapa kelompangan yang telah dijumpai semasa kajian ini dilakukan.

Islam stressed on the importance of a valid marriage. If a marriage does not comply its requirement and conditions according to Shariah, it will raise negative implications not only on the status of the marriage, but also it will effect the status of the child. Hence, the marriage must be separated. Generally, the Muslim scholars define faraq as separation or dissolution of marriage through talak or otherwise. However, according to Islamic law in Malaysia, faraq is not a dissolution of marriage via talak, but it is an annulment of marriage due to non-fulfillment of terms and conditions which laid down by Shariah. In context of abiding the conditions and terms to marriage, having a wali is one of the conditions in solemnization of a valid marriage. Marriage which is solemnized by a non-qualified wali such as in cases of illegal children will cause the marriage to be separated. Data in this article is obtained from the reported cases tried in the Shariah Courts in Negeri Sembilan. Interviews were conducted with those legal practitioners such as Syarie lawyers, religious officers and judges from Syariah Courts in Negeri Sembilan who deal directly with faraq cases.

The unprecedented pandemic of Covid-19 not only effect the economic and administrative of the country, but it also has pushed to the closure of schools and universities. As a result, the emergence of e-learning or conducting classes via the teaching tools available online such as Microsoft team, google classroom, Zoom and Webex become so imminent to teachers and students. With pandemic of COVID-19, it seems global partnership is urgently needed with teaching and learning are done in a flexible manner by mean of distance learning using the teaching tools provided via the Internet. This article addresses the challenges faced by the university, particularly, in teaching and learning subjects of Syariah and law which need hand-on training and face-to-face lecturers and tutorials. This paper will examine the debates of protecting the public health in cases of COVID-19 as the world is still facing with the uncertainties brought by this dangerous virus. The new norms due to this pandemic introduced new practices such as no mass gathering which include no mass lecture or tutorials, social distancing and regular cleaning regime that are being addressed by the Ministry of Health to public. Hence, it begs to think how teaching and learning Syariah and Law can be materialized in this new norm? As a university which promotes integration of the concept of Naqli and Aqli Knowledge (iNAQ), a revisit to the current situation in facing COVID-19 is essential for the long-term planning of the higher education as well as short term approaches in dealing with its impact. The quality of the assessment made to the students by the lecturers are also crucial in addressing arising issues in teaching and learning during this pandemic. This paper ends with some possible suggestions in maintaining the qualities of teaching and learning of Syariah and Law in this trial time.

Short Message Service’ or ‘SMS’ (Short Message Service) is an online method of communication. Now not only ‘SMS’, even various other forms of online communication arise such as such as WhatsApp, Telegram, Messenger WeChat, Instagram and many others. In addition to providing convenience in the relationship even though the distance is thousands of miles, 'SMS' also has an impact on the law in certain cases. Among the questions that arise is the acceptance of hibah made by ‘SMS’ for those suffering from COVID-19 at the level of Maraḍ al-Mawt according to Islamic law. This article explored the concept of ‘SMS’ as an electronic document and its power in proof in a grant-related case by a COVID-19 patient in a Maraḍ al-Mawt situation. In addition to tracing the concept of Maraḍ al-Mawt and its conditions according to fiqh and legislation, this article will also link it to COVID-19 and ‘Terminal Disease’ according to modern medicine. This article will indirectly answer the legal question about the necessity of making hibah by COVID-19 patients in Maraḍ al-Mawt condition.

Dokumen merupakan kaedah pembuktian yang paling utama pada hari ini. penerimaan dokumen pada awalnya terhad kepada urusan tertentu, namun kini ia telah diterima dalam semua urusan sama ada berkaitan dengan urusan muamalat, perbankan, urusan nikah cerai, termasuklah dalam urusan wasiat dan hibah. Dengan perkembangan teknologi terkini, dokumen tidak hanya terhad kepada tulisan biasa bahkan ia juga dalam bentuk elektronik seperti email, WhatsApp, telegram, mesej dan seumpamanya. Persoalannya sekarang, sejauh manakah penerimaan dokumen elektronik dalam pembuktian khususnya hibah yang dilakukan oleh mereka dalam situasi mard al-mawt kerana menghidapi penyakit COVID-19. Kajian in menggunakan kaedah kualitatif dengan merujuk kepada kitab-kitab fiqh, fatwa-fatwa semasa, buku-buku perubatan moden dan juga pandangan pakar perubatan. Kaedah kualitatif ini bagi menjawab beberapa persoalan dan objektif iaitu konsep dokumen elektronik dalam pembuktian, penerimaan hibah dalam situasi maradh al-mawt bagi pesakit COVID-19 dan sejauh manakah COVID-19 mempunyai hubungan kait dengan mardh al-mawt. Di harapkan kertas ini dapat merungkaikan hukum hibah melalui dokumen elektronik bagi mereka dalam keadaan maradh al-mawt bagi COVID-19 menurut perundangan Islam.

Pandemik COVID-19 telah membawa impak besar terhadap aspek sosial, ekonomi, dan psikologi-spiritual masyarakat, terutamanya golongan B40. Dalam Islam, isu kemiskinan adalah suatu keadaan yang mesti diatasi kerana kesannya memberi impak yang besar ke atas individu, masyarakat dan keunggulan agama Islam sebagai penyelesaian masalah sosial, ekonomi, politik, budaya dan sahsiah. Kajian ini bertujuan untuk mengenal pasti keperluan khusus dalam menangani isu-isu pasca COVID-19 yang dihadapi oleh remaja dan wanita B40 di Malaysia. Kajian ini juga meneliti model pemerkasaan golongan wanita dan remaja konvensional sedia ada khususnya dari perspektif Barat dan kritikan terhadapnya. Selain itu, fokus utama kajian ini adalah meneroka kaedah ataupun strategi Islam serta peranan rakyat dan pemerintah dalam membasmi isu sosial, ekonomi dan psikologi spiritual secara bersepadu bagi mengisi kelompangan kajian konvensional yang lepas. Hasil analisis keperluan tersebut, model pemerkasaan kemandirian golongan B40 dicadangkan untuk dibangunkan dan dinilai dalam meningkatkan kesejahteraan kehidupan mereka dalam konteks kelestarian komuniti Madani. Kajian ini dilakukan menggunakan kajian perpustakaan dan analisis kandungan daripada bahan sekunder seperti artikel jurnal, buku dan akhbar. Hasil kajian awal ini mendapati bahawa keadaan sosio-ekonomi pasca COVID-19 yang mencabar memerlukan pendekatan holistik yang tidak hanya terfokus pada bantuan kewangan, tetapi juga kepada aspek pemerkasaan kemandirian dan kelestarian komuniti ini secara bersepadu. Oleh yang demikian, program pemerkasaan yang komprehensif mampu meningkatkan kesejahteraan dan kemandirian individu dalam komuniti terpinggir. Namun, terdapat kekurangan kajian empirikal yang secara spesifik memberi tumpuan kepada B40, remaja dan wanita di kawasan perumahan kos rendah pasca COVID-19 dari kerangka Islam secara menyeluruh. Oleh itu, penyelidikan ini diharap dapat mengenal pasti keperluan khusus mereka, dalam membangunkan Model Pemerkasaan Kemandirian Wanita dan Remaja B40 menurut kerangka Islam secara bersepadu. Model Pemerkasaan Kemandirian Komuniti B40: Wanita dan Remaja dibina berbingkaikan acuan Islam secara bersepadu seperti Model Perubahan Sosial Ibnu Khaldun, Model Pembangunan Berteraskan Islam oleh Syukri Salleh dan Maqasid al-Syariah dijangka dapat memberikan panduan praktikal untuk meningkatkan kesejahteraan hidup khususnya wanita B40 dan remaja pasca pandemik dan selari dengan matlamat pencapaian lima dari enam Prinsip Malaysia Madani, iaitu kemampanan, kesejahteraan, daya cipta, hormat, keyakinan, ihsan.

Teaching sexuality in schools is controversial and it garners support and opposition from the stakeholders. This paper aims to present the legal and social justification and disapproval to the proposal to introduce sex education in schools through the exploration of the United Nation Convention on the Right’s Child (UNCRC). Argument in this paper is based on the premise that children are naive and vulnerable, and they are easily influenced by negative and unfamiliar input. Unlimited media and peer pressure are said to have some bearing on children’s sexual knowledge though is importance is undeniable. Bearing that in mind, this paper emphases that there are other fundamental issues pertaining to sex education that need serious attention. This study begins by describing the meaning of sexual education and the reasons its introduction at Malaysian schools. It then highlights the role of moral and religious teachings as well as parental responsibility in curbing social problems associated with sex. This paper suggests that while it is acceptable for a child to get more information about sexual health, such right should be exercised with caution, while parents and guardians should play an active role in deciding what is the best interests of child relating to ‘sex education’.

Upon attaining independence in 1957, most judges and lawyers in Malaysia received legal education and legal training in the United Kingdom. University of Malaya was the only premier law school in Malaysia during that time. Gradually, the number of law schools increased and now legal education is available in a number of both private and public universities in Malaysia. The landscape of legal education differ post 2008 when new law schools from public universities were made subject to a review conducted by the Legal Profession Qualifying Board (LPQB) – failure to obtain full recognition will result in students from the universities concerned, having to sit for Certificate in Legal Practice (CLP) examination. In the light of this development, legal education in Malaysia has become under strict scrutiny by the legal fraternity, and thus it is a question of what reasonable expectation should the country set on the legal education provided by universities. This article will address legal education from the point of view of universities, the relevance of the CLP examination and the level of skills and knowledge required to produce ‘practice-ready’ graduates. The discussion also considers the availability of the 9-months pupillage before admission to the Malaysian Bar and other criteria for education as provided for by the Malaysian Qualifications Agency (MQA). The whole paper will be based on the Legal Profession Act 1976, the MQA guidelines, the developments of legal education in Malaysia and the experience of laws schools under review by the LPQB and other stakeholders.

Despite the existing exam requirements in a bachelor of law degree, it is claimed that local law graduates are ill-prepared for legal practice, lack of fluency in English, particularly in writing and speaking skills. This paper explores efforts made by the law schools in Malaysia within their existing curriculum to prepare students for future legal practice careers and to cater to the needs of the legal industry. The requirement of a recognized law degree has been fulfilled by most law schools, and students studying in law schools without recognition by the Legal Profession Qualifying Board (LPQB) would have to sit for Certificate of Legal Practice (CLP) to qualify as a practitioner. Nevertheless, the Bar Council has been proposing for additional curriculum of Common Bar Course and Common Bar Exam. It is claimed that these additional stage of common bar course and exam would be beneficial for candidates alongside their somewhat “inefficient” bachelor of law degree. Sitting for this bar exam would allow candidates to qualify as “qualified person” under the law. Nevertheless, this paper holds on to the view that training in chambers or the pupillage period, would be the best place platform for law graduates to equip themselves with hands-on experience in legal practice, and that the “higher-standard” of paper-based exams proposed by the Bar would be futile in keeping up with the expectations of the legal industry for “practice-ready” candidates.

The operating ijarah and ijarahfinancing are currently generating interest among the Islamic banks, investors, customers and even policy makers due to their less risk overloads and better profits to the public. This paper attempts to highlight the benefits of applying the Islamiclegal objectives (Maqasid Al-Shari’ah) in ijarahcontract, and how a strict compliance to the latter can help manage Shari’ah, business and distribution of wealth in the society. The paper discusses the impact of Muslim scholars in applying ijtihadand analogical deduction to fashion out the appropriate ruling in respect of the issues, by putting into consideration what would be the best interest of Islam and Muslim community as a whole. It also discusses the consent of the contracting parties as one of the conditions validating the ijarahcontract, and as a supplement to the objective of avoiding injustice and embezzlement of another person’s wealth. The paper explains how the profit made and the risks incurred, if any, are shared between the parties involved in ijarahtransaction which are proportionally shared according to what has been earlier agreed upon. Keywords: ‘Ijarah, Maqasid al-Shari’ah, Islamic banking, ijtihad,distribution of wealth

Modern technology shapes society and vice versa. When determining how to manage future technology, it is necessary to encourage beneficial breakthroughs while keeping in mind the core principles and rights upon which democratic societies are built. In the international discourse on the legal and ethical regulation of Artificial Intelligence (AI) and other emerging technologies, the need for an interdisciplinary approach is widely recognised. Generally speaking, legal, ethical, and computer science or machine learning expertise are considered to be the bare minimum requirements. In addition to examining governance from a holistic and interdisciplinary approach to determine what is required to comply with the law, to define what is ethically correct, and to provide practical technical solutions. This study highlights the law, ethics, and machine learning. Thus, by identifying the legal developments in regulating legal education in public universities and reviewing the Standard Programme Law and Syariah issued by the Malaysian Qualifying Agency (2015), this study is informed by ethical aspects that should be addressed in governing emerging technology. The Maqasid Syariah and ethics serve as the study's core pillars and are utilised to build a model for managing emerging technologies in legal and syariah programmes. Doctrinal research from primary and secondary sources is used in this study. Adopting the Maqasid Syariah framework into higher education courses in law and Syariah can help to ensure that new technology is governed by ethical and moral principles, even though both frameworks share certain common ground or aims. The ideals of Maqasid Syariah improve people's quality of life as well as society. Overall, governing emerging technologies requires a multi-faceted approach that prioritizes benefits and costs, trustworthy characteristics, equitable and inclusive processes, consumer safety, privacy, and security. It also requires knowledge sharing and cross-sector collaboration to adapt to the unpredictable nature of business models that rely on emerging technologies.