Journal of Fatwa Management and Research (JFatwa)

Kajian ini cuba mendedahkan permasalahan mengenai asal sesuatu perkara yang tidak mempunyai dalil yang jelas dan terperinci samada ianya haram ataupun harus, ini kerana para fuqaha’ telah berselisih pendapat mengenai perkara ini, di mana sebahagian daripada mereka telah menjadikan al aslu fi al asyya’ al ibahah sebagai satu kaedah fiqhiah yang digunapakai dalam mazhab, dan sebahagian yang lain menggunakan kaedah al aslu fi al asyya’ al hazr. Penulis cuba menjelaskan perselisihan ulama mengenai perkara tersebut beserta dengan dalil-dalil dan pendapat yang rajih. Seterusnya penulis menilai pemakaian kaedah ini dalam MJFK, dimana ia menunjukkan pengaplikasiannya lebih tertumpu dalam bab hukum berkaitan makanan dan minuman. Kajian juga mendapati kaedah ini bukan digunakan sebagai dalil utama sebaliknya hanya sebagai hujah yang menyokong dalil utama tersebut. Adalah diharap agar kajian ini akan dapat memberi satu pendedahan baru kepada masyarakat tentang penggunaan kaedah al aslu fi al asyya’ al ibahah dalam pembuatan sesuatu keputusan hukum.

Islam amat menekankan soal pemerkasaan populasi fakir dan miskin. Usaha pemerkasaan ini dapat dilihat sejak dari zaman Nabi SAW di mana pengurusan berkesan dan pemesatan harta wakaf, zakat dan sedekah berlaku dengan optimum. Kemuncak kecemerlangan ini dapat dilihat pada era pemerintahan ʿUmar bin ʿAbd al-ʿAzīz di mana inisiatif pemerkasaan populasi miskin dilakukan dengan begitu efektif hinggakan amat sukar untuk menjumpakan golongan asnaf atau miskin yang layak menerima zakat. Pencapaian tersebut berbeza dengan realiti umat Islam hari ini. Dapatan kajian dari Pertubuhan Bangsa Bangsa Bersatu mendapati sejumlah besar negara-negara Islam dikelaskan sebagai berpopulasi ‘miskin’ atau ‘miskin tegar’. Justeru, kajian ini bertujuan untuk mengkaji metode yang digunakan oleh Nabi SAW dalam manyantuni golongan miskin. Hadis lelaki miskin Anṣār yang diriwayatkan oleh Anas bin Mālik telah dipilih kerana dipercayai mengandungi strategi yang komprehensif untuk memperkasakan golongan miskin. Kaedah penyelidikan secara induktif dan deduktif digunakan secara konsisten. Hasil kajian menunjukkan terdapat sekurang-kurangnya tujuh strategi pemerkasaan yang dapat diekstrak dari hadis ini. Ia merangkumi penyelesaian keperluan asas, capaian dan akses mudah, proses tapisan kemampuan, perantara kewangan, kecairan tunai, sokongan teknikal serta pendidikan dan kesedaran. Strategi-strategi ini amat berpotensi untuk dilaksanakan oleh agensi yang terlibat dengan pemerkasaan populasi miskin agar inisiatif yang dijalankan mampu memberi impak sosial yang lebih berkesan.

The purpose of this paper is to investigate the state of creative spirituality on product development among students who participated in the Islamic Innovation Student Competition (i-REKA) 2017 at Universiti Sains Islam Malaysia (USIM). The study employed the quantitative approach through a survey instrument design. Data were collected using questionnaires, and the constructs used were developed from prior research and previously-tested for reliability. A total of 147 questionnaires were analysed from the respondents in this study. Descriptive statistics were used to analyse the characteristics of the respondents, including frequency, percentage, mean, and standard deviation, while the multivariate technique which was employed was regression. The findings revealed that significant relationships exist in the state of creative spirituality among students of the products development competition. These findings may provide a distinctive perspective on the concept of creative spirituality and product development, and its necessity in the Islamic educational system for the contemporary modern era.

Islamic law plays a significant role in halal gastronomy tourism by developing halal food products and services to cater to Muslim tourists. However, some gastronomy products in Malaysia and Indonesia are not permissible as the ingredients come from prohibited substances, even though the Muslim population is the highest in both countries. This study aims to raise awareness about local dishes in Malaysia and Indonesia within Islamic law in halal gastronomy tourism, helping Muslim tourists avoid consuming prohibited foods. The study reviewed the literature approach, drawing on existing research on Islamic law, halal regulations, and local gastronomy in Malaysia and Indonesia. As a result, the comparison between Malaysia and Indonesia can be seen through how fatwa was issued and halal regulations. Regarding local gastronomy, the issues discussed are tapai, grasshoppers, and sago worms, as the fatwa stated that tapai and grasshoppers are permitted, while sago worms are prohibited. Besides, this study highlighted the names of the forbidden local foods, such as sinalau bakas, bak kut teh, tinaransay, and saksang, to raise awareness among Muslim tourists about local dishes. The halal business in Malaysia and Indonesia is expected to grow, particularly in halal gastronomy tourism, as both countries are popular destinations for Muslim tourists. Therefore, this study suggests that combining Islamic law and halal regulations can result in better halal gastronomic tourism that ensures a promising cultural food for Muslim tourists.

Pembiayaan mikro Islam merupakan salah satu instrumen kewangan yang terbukti mampu untuk mengupayakan populasi miskin dan luar bandar. Ia dilaksanakan dengan cara memberikan akses pembiayaan berskala kecil bagi tujuan keusahawanan. Namun kos operasinya agak tinggi kerana melibatkan kerja-kerja lapangan bersama masyarakat miskin yang perlu dijalankan secara kerap dan selalunya tertumpu di kawasan luar bandar. Program sokongan keusahawanan yang turut memakan belanja besar - juga perlu dilaksanakan secara berkala memandangkan populasi ini mempunyai tahap literasi pengurusan dan keusahawan yang rendah. Akibatnya, produk pembiayaan mikro terpaksa ditawarkan dengan kadar caj yang agak mahal bagi menampung kos operasi. Inisiatif untuk mengintegrasikan perlaksanaan pembiayaan mikro Islam dan wakaf dilihat antara solusi ideal yang mampu menyantuni permasalahan ini. Ini kerana wakaf dan pembiayaan mikro Islam berkongsi matlamat yang sama iaitu untuk memperkasakan populasi miskin khususnya masyarakat muslim. Walau bagaimanapun, saranan sebegini kurang dibincangkan secara mendalam dan sistematik. Justeru, kajian ini dijalankan bertujuan untuk meneroka keboleh-laksanaaan pengintegrasian antara wakaf dan pembiayaan mikro Islam dari sudut prospek dan cabarannya. Kaedah kepustakaan dan analisis kandungan digunakan bagi mencapai objektif. Hasil kajian menunjukkan bahawa terdapat beberapa prospek yang mampu memberi impak positif terhadap institusi pembiayaan mikro Islam, institusi wakaf dan pembangunan sosial. Beberapa isu serta cabaran turut dikenalpasti dan perlu diperhalusi sebaiknya. Diharapkan kajian ini mampu dijadikan rujukan dan panduan dalam usaha membangunkan perlaksanaan pembiayaan mikro Islam dan wakaf yang lebih mampan.

This article discusses the opinions of several fatwas concerning medical issues that involved medical experts. It tries to examine the cooperation between the National Fatwa Council (Jawatankuasa Muzakarah Fatwa Kebangsaan) and medical experts in issuing certain fatwas on medical issues to see whether the views of medical experts have been taken into consideration before issuing any fatwa. The research focuses on fatwa related to medical issues that have been decided by the National Fatwa Council. The study shows that there is a close cooperation between both parties.

'Halal' is currently being pursued in many consumer products, including those that containing nanomaterials or regular materials manipulated at nano-scale level. As the governor of Halal affairs in Malaysia, the Department of Islamic Development Malaysia (JAKIM) is responsible to ensure regulatory approval for nano-based products must be consistent with the Halal parameter set out under Syariah law. Despite Halal certification in this area also remains low in Malaysia, there is a need to investigate the approach to regulating nanotechnology products in order to see if protection of consumers is guaranteed; and whether Halal and safety mechanisms for consumer products are vigilant enough. In realising these aims, this paper takes nano-based food products as a case study. Through analysis, this paper provides an original perspective of how can the existing Halal legal framework adequately covers nanotechnology products. It will involve, firstly, the discussions of the Trade Description Act 2011 or TDA 2011 (as well as the Trade Description (Definition of Halal) Order 2011 and the Trade Description (Certification and Marking of Halal) Order 2011) and legislations governing the two specific sectors. Secondly, it examines whether the existing Halal legal framework is capable of dealing with more complex and sophisticated technology-based products like foods that contain nanomaterials or using nanotechnology. In setting out the parameter of whether the existing regulation is adequate to protect consumers, it highlights legal and regulatory issues relevant to safety regulation of nano-enabled food and cosmetic products. The paper finds that the current Halal legal framework has covered all consumer goods and products, including nano-based products. Indeed, the products are also subject to specific Halal monitoring and enforcement similar to other Halal approved products. This is also in tandem with the concept of Halal Thoyyiban that permits any goods for consumption as long as they are safe and do not cause harm. However, within this it should not be forgotten that such products/technology remain the subject of considerable research as this technology is relatively nascent and the safety/ risk threshold has not been fully ascertained.

Halal concepts are now being put into practice, across multilayers of trade and industrial services worldwide. Syariah compliant certifications championed by NGOs, independent bodies and government agencies, allow acceptance of Halal certifications and recognition of products, as fit and Halal for Muslim consumption, for domestic uses, and exports. Today’s global market are now trending towards capturing the lucrative Halal trade, profitably, with common household items such as Halal meat, food and beverages, becoming more accessible globally. Other range of services, such as Halal hospitality, tourism, and Syariah compliant banking systems; and tangible non-food products, like cosmetics, pharmaceuticals and toiletries, are expanding to cater for the Muslims’ worldwide needs across the continents. This article focuses on the training that had been conducted by the Institute of Halal and Research Management (IHRAM) in the year of 2014 and 2015 on the Halal meat business international industry players, focusing on Pakistani meat produces, traders, importers and government authorities. Does the training provide opportunities in allowing negotiable terms and conditions, thus aligning strategies that will mutually benefit developing markets of halal meat in Malaysia, and Pakistan? Can the training become a platform for smart partnerships and mutual recognition of bilateral trade negotiations, in halal meat production within differing nations? Can training negotiate linkages with halal meat importers from other countries and work actively in increasing the export level of Halal meat into Malaysia? This article, therefore, explain the complexity of negotiation outcomes and the challenges faced by the Halal meat traders of different countries to agree on common areas and establish sustainable relationships of future trade and bilateral communications to build the Halal industry linkages internationally.

Pada penghujung tahun 2019, dunia digemparkan dengan penemuan strain coronavirus baru (SARS-CoV-2) yang dikenalpasti sebagai punca wabak absah yang bermula di China, yang kemudiannya dinamakan COVID-19. Wabak yang telah diisytiharkan sebagai pandemik oleh Pertubuhan Kesihatan Sedunia ini menjejaskan dan memberi impak yang signifikan terhadap kelangsungan sesebuah negara bukan sahaja dari aspek perkhidmatan perubatan dan penjagaan kesihatan, tetapi juga dari segi kestabilan ekonomi, pengurusan kewangan dan keselamatan sosial. Rawatan pesakit COVID-19 melibatkan kos yang tinggi dan sumber yang terhad, terutamanya pesakit-pesakit kritikal yang memerlukan alat bantuan pernafasan. Oleh itu, pengamal perubatan berhadapan dengan isu-isu yang kompleks tentang kewajaran pengagihan sumber yang terhad kepada pesakit yang berhak. Makalah ini bertujuan untuk mengupas konsep keadilan dalam pengagihan sumber perubatan dari sudut pandangan bioetika dan bagaimana Islam menangani isu tersebut. Kajian ini mengaplikasi metode kualitatif iaitu analisa doktrin yang merujuk kepada sumber-sumber utama dan sekunder berkaitan prinsip keadilan di dalam etika perubatan moden dan dari sudut pandangan sharīcah. Hasil kajian mendapati bahawa terdapat persamaan di antara kedua-dua perspektif tersebut, antaranya justifikasi pengagihan sumber perubatan yang terhad berkait rapat dengan pertimbangan tentang rawatan perubatan yang tidak membawa apa-apa manfaat (futile treatment).

Sistem teknologi yang semakin canggih telah membawa masyarakat ke satu zaman baharu yang menjadikan semua perkara memerlukan kepada teknologi. Pelbagai aplikasi permainan mudah alih telah muncul dewasa ini disebabkan perkembangan teknologi sama ada digunakan dalam konteks hiburan atau pendidikan. Penggunaan aplikasi mudah alih dalam pengajaran dan pembelajaran dilihat mampu meningkatkan kefahaman pelajar dalam memahami sesuatu subjek. Justeru, objektif kajian adalah untuk membincangkan penggunaan aplikasi permainan mudah alih dalam konteks pengajaran dan pembelajaran. Kajian juga akan mencadangkan satu aplikasi permainan mudah alih Global Zakat Game (GZG) yang boleh digunapakai dalam pengajaran dan pembelajaran. Kajian ini menggunakan pendekatan kualitatif yang meliputi kaedah dokumentasi dan temubual . �Hasil kajian mendapati aplikasi GZG boleh digunakan sebagai alat bantu mengajar dalam kalangan guru dan pelajar. Kajian lanjutan keberkesanan penggunaan aplikasi permainan mudah alih GZG terhadap pelajar boleh dilaksanakan bagi mempertingkatkan lagi ciri-ciri aplikasi yang telah dibangunkan.

Penularan wabak Covid-19 telah memperlihatkan kecekapan institusi zakat menguruskan wang dana zakat dengan pantas dan berkebajikan. Pelbagai jenis golongan seperti golongan T20 yang terjejas pendapatan oleh kerana wabak Covid-19 juga turut dibantu oleh pihak institusi zakat. Situasi ini menunjukkan skop agihan zakat kepada asnaf telah diperluaskan bagi menjamin kebajikan umat Islam terjaga. Namun begitu, timbul persoalan dari sudut kedudukan golongan baharu yang boleh dikategorikan sebagai golongan asnaf dalam konteks pandemik. Justeru itu, kajian ini dijalankan adalah untuk menganalisis tafsiran asnaf fakir dan miskin menurut ulama 4 Mazhab, tafsiran kontemporari dan perluasan tafsirannya dalam konteks pandemik. Kajian ini menggunakan kaedah dokumentasi, pemerhatian dan analisis dalam mencapai objektif kajian. Hasil kajian mendapati bahawa pentafsiran asnaf fakir dan miskin dalam konteks pandemik boleh diperluaskan seperti mereka yang kehilangan punca pendapatan, hilang pekerjaan dan pendapatan bulanan tidak mencukupi untuk menampung keperluan. Diharapkan kajian ini dapat menjadi panduan dan rujukan kepada institusi zakat mahupun organisasi tertentu dalam menguruskan hal ehwal berkaitan zakat. Kajian lanjutan terhadap perluasan tafsiran asnaf gharimin dalam konteks pandemik perlu dilakukan kerana ia juga melibatkan hutang masyarakat yang terjejas semasa pandemik.

A temporary waqf is a form of a donation by preserving the property and the specific duration of the qualified group benefits. On the other hand, zakat is a term used to describe taking something specific from an asset from specific individuals and to be given to specific individuals, including al-gharimin (al-asnāf). Most countries worldwide, including Malaysia, affected by the COVID-19 pandemic since the end of 2019. Everyday life, public safety and security, education, and business, particularly al-Gharim, have been affected, as many institutions and the employment sectors are ordered to stop their activities temporarily. Therefore, this paper seeks to study, from Islamic perspectives, the concept of zakat for al-gharimin and temporary waqf and to analyse the function of zakat and temporary waqf as financial assistance to algharimin in the face of this pandemic. A qualitative methodology was employed to analyse the data through inductive, deductive, content analysis and hermeneutic analysis methods. Semi-structured interviews with the chosen respondents for field research were conducted in this study. The result shows that the integration between zakat and temporary waqf, particularly in financial matters, can help the al-gharimin face COVID-19.

This article conducts a meticulous library research methodology to delve into the intricate domain of voidable financial contracts ('uqud fasidah). It carries out an in-depth analysis of the mechanisms for rectification proposed by classical fiqh jurists. Focusing on the jurisprudential nuances of the major four mazhabs, the study scrutinizes factors rendering contracts voidable, among others, coercion, riba, ambiguity (gharar), and other complexities. By dissecting the mechanisms of rectification and their interpretation proposed by the fiqh jurists, the article uncovers the methods by which voidable contracts can potentially be salvaged. By deciphering the rich legacy of fiqh jurisprudence, this article contributes to a deeper comprehension of the legal strategies available for rectifying voidable financial contracts in modern Islamic finance context.

Islamic microfinance serves as a crucial tool for empowering marginalized and underserved populations by providing financial access for entrepreneurial activities, thereby contributing to poverty alleviation. Despite its recognized potential, the accessibility of Islamic microfinance remains limited due to funding constraints, prompting innovative approaches such as the use of zakat funds. Among the earliest institutions in Malaysia to implement zakat-based microfinance, the Melaka Islamic Religious Council (MAIM) adopted the qard al-hasan (interest-free loan) model to support small-scale entrepreneurs from the asnaf community. While this initiative showcased significant potential for enhancing financial inclusion and socio-economic development, its sustainability faced considerable challenges. This study utilizes qualitative methods, including semi-structured interviews and content analysis to examine MAIM's experience in implementing zakat-based microfinance. The findings identify critical barriers, such as community misconceptions, managerial shortcomings, and resource limitations, which contributed to the zakat-based microfinance program's discontinuation. By addressing these challenges, the study offers practical recommendations to strengthen the sustainability and impact of zakat-based microfinance initiatives. This research provides valuable insights into the integration of Islamic social finance principles within microfinance frameworks to achieve sustainable poverty alleviation and socio-economic development.

There are plenty of nutritional supplement products available in the market which contain a great deal of benefits. Bee larvae is considered one of the demanding supplement products as it comprises various essential substances to the human body. Nonetheless, the issue arises when consuming bee larvae-based products seems contradictory to that of the prohibition of killing the bee which has been clearly mentioned in the prophet’s Hadiths. Hence, the present study aims at explaining the permissibility of eating the bee larvae from the perspective of Islamic law. The analytical approach is adopted to analyze the scholarly texts and opinions with regard to the issue of consuming bee larvae. The results indicate the purity of bee larvae and the permissibility of its consumption when needed since it contains the essential nutritious substances