As an intellectual discussion platform for academicians in Shariah and Law, Syariah and Law Discourse (DSL) disseminates the naqli and 'aqli colloquies of Faculty of Syariah and Law, Universiti Sains Islam Malaysia (FSU, USIM) at national level since 2006. To enhance its visibility and be globally recognised, DSL is now available online through this OJS publication system. DSL online also publishes compilations of academic papers from seminars and conferences held by the Faculty of Syariah and Law, Universiti Sains Islam Malaysia.
Faculty of Syariah and Law, Universiti Sains Islam Malaysia
EXAMINING MAISIR ELEMENTS IN THE CRYPTO WORLD: IMPLICATIONS OF INDONESIA’S MUI FATWA NO. 1 OF 2022
The rapid expansion of cryptocurrency as a global financial instrument has raised significant concerns among Islamic legal authorities, particularly regarding the presence of maisir (gambling), gharar (excessive uncertainty), and dharar (harm) in its mechanisms. This article examines the status of Bitcoin and similar digital assets in light of MUI Fatwa No. 1 of 2022, which classifies cryptocurrency as prohibited when used as currency or as a speculative investment lacking underlying value. Through a qualitative analysis of fatwas, regulatory frameworks, and comparative literature from Indonesia and Malaysia, the study identifies fundamental reasons behind the categorization of cryptocurrency—especially Bitcoin—as containing elements of maisir, notably extreme price volatility, speculative trading behavior, and the absence of intrinsic or asset-backed value. The paper further compares Bitcoin to forex trading, highlighting distinctions in risk structure, underlying assets, and sharia contract compliance. While spot forex may be permissible under the al-ṣarf contract when conducted for legitimate exchange purposes, margin-based or derivative forex instruments are classified as haram due to speculative and riba-based elements. In contrast, Bitcoin predominantly operates within a speculative framework that resembles a zero-sum game, thereby meeting maisir criteria. A comparative analysis with Malaysia’s Muzakarah Council and Shariah Advisory Council reveals a more accommodative regulatory stance, allowing cryptocurrency under strict supervision and platform licensing. Malaysia’s conditional permissibility approach contrasts with Indonesia’s prohibitive stance yet reflects a shared objective: minimizing public harm and preventing gambling-like practices in digital finance. The study concludes that, under current market conditions, Bitcoin investment as practiced widely today aligns strongly with maisir and is therefore prohibited according to MUI. Nevertheless, technological and regulatory developments—particularly asset-backed digital tokens and improved governance—may influence future sharia assessments. This suggests a dynamic interpretative space in which Islamic legal reasoning continues to engage with evolving financial innovations.
Copyright (c) 2026 Amanda Razita Ghaisani, Anasassa Fino Masamba, Piami Sarah https://creativecommons.org/licenses/by-nc-sa/4.0
MAJLIS ADAT IN CHILD MARRIAGE AGREEMENTS: CULTURAL NORMS AND LEGAL IMPLICATIONS
West Nusa Tenggara, particularly North Lombok, demonstrates one of Indonesia's highest rates of child marriage, influenced by deep-rooted adat (customary) customs. The Sasak merariq tradition (ritual elopement) and formal adat marriage arrangements often coerce females into early marriage. This article utilizes qualitative sociological research and case studies to investigate the interactions between Majlis Adat (customary councils), Indonesian marriage law (UU No.16/2019), local laws, and Islamic standards. Adat marriage agreements involving children frequently contravene the national legal age threshold of 19 years. Adat leaders can either uphold traditional norms or intervene by transforming child-marriage commitments into symbolic engagements. Indonesian Islamic law (Kompilasi Hukum Islam) similarly associates the validity of marriage with mutual agreement and age, in accordance with the 2019 legislation. The interaction of various institutions has resulted in legal ambiguities: for instance, NTB’s Perda No.5/2021 on child marriage prevention specifically safeguards children’s rights, while certain communities violate it to "preserve dignity". a harmonization paradigm is proposed in which Majlis Adat collaborates closely with governmental and religious institutions. This would entail converting underage marriage agreements into formal engagements, enhancing the role of adat councils in education and child protection, and implementing legal and sharia protocols for legitimate marriages. These reforms seek to protect kids' rights while preserving esteemed cultural practices.
Copyright (c) 2025 Muhammad Ikhsan Kamil https://creativecommons.org/licenses/by-nc-sa/4.0
HOSPITALITI RUMAH KEDIAMAN DAN INTERAKSI SOSIAL: PERSPEKTIF FIQH
Rumah kediaman bukan setakat ruang fizikal semata-mata, malah ia menjadi tempat bermulanya interaksi sosial dan pembinaan komuniti yang sejahtera. Hukum hospitaliti yang merujuk kepada layanan mesra tetamu merupakan sebahagian peraturan yang ditetapkan oleh syarak dan bermula di rumah kediaman. Artikel ini bertujuan menghuraikan hospitaliti tentang rumah kediaman dalam fiqh Islam. Garis panduan hospitaliti tentang rumah kediaman yang digariskan dapat memberi keseimbangan dalam kehidupan insan yang lestari iaitu melalui perlindungan hak privasi penghuni kediaman dan tuntuan sosial bermasyarakat iaitu hidup berjemaah. Selain daripada itu, tujuan artikel ini ialah melihat perubahan ijtihad dalam fiqh yang bersifat dinamik. Isu hospitaliti tentang rumah kediaman dipilih sebagai sampel kajian bagi menunjukkan perubahan sesuatu ijtihad dalam mengeluarkan hukum fiqh. Kajian dalam artikel adalah berbentuk kepustakaan yang menggunakan kaedah analisis data sebagai pendekatan yang utama. Fokus perbincangan adalah menganalisis nas-nas syarak iaitu al-Qur’an dan hadis Rasulullah SAW berkaitan isu perubahan ijtihad fiqh tentang hospitaliti rumah kediaman. Huraian juga akan tertumpu pada ijtihad ilmuan fiqh tentang isu ini. Kajian ini mendapati Islam menetapkan cara hidup yang seimbang demi kelestarian insan. Keseimbangan melalui peraturan hospitaliti berkaitan rumah kediaman dapat dilihat melalui beberapa perubahan ijtihad fiqh yang bersifat dinamik. Islam mengatur keseimbangan antara perlindungan hak privasi penghuni kediaman dan tuntutan sosial bermasyarakat pada satu-satu masa. Penerimaan adat setempat sangat diperlukan dalam perubahan ijtihad berkaitan amalan dan perlaksanaan hospitaliti berkaitan rumah kediaman.
Copyright (c) 2025 Syariah and Law Discourse
RAWATAN AIR SISA WUDHU’ PATUH SYARIAH MENGGUNAKAN TEKNOLOGI PENAPISAN MEMBRAN
Air merupakan salah satu elemen penting dalam kehidupan. Untuk menjaga kuantiti dan kualiti air bagi kegunaan manusia dan ekosistem, masyara’at seharusnya bijak dalam mengelola sumber bumi yang begitu berharga ini. Kaedah rawatan air merupakan salah satu kaedah yang efisyen untuk menjaga kualiti air serta menjamin penjimatan air. Sistem rawatan air melalui teknologi penapisan membran dilihat mampu untuk mengitar serta merawat semula air sisa yang telah digunakan termasuklah air sisa wudhu’. Namun, perdebatan dalam kalangan masyara’at timbul berkenaan kaedah rawatan air sisa wudhu’ melalui teknologi penapisan membran ini berikutan teknologi ini mengguna pakai kembali air sisa wudhu’ yang bersifat musta’mal atau mungkin juga bersifat mustanajjis. Justeru itu, kajian ini dijalankan untuk mengenal pasti sama ada kaedah rawatan air melalui teknologi penapisan membran ini bertepatan dengan kaedah penyucian yang disarankan oleh syara’ atau sebaliknya. Seterusnya kajian ini juga akan mengkaji perbezaan kaedah rawatan air sisa wudhu’ melalui teknologi penapisan membran dan kaedah penyucian air sisa wudhu’ menurut kaedah Fiqh. Kajian ini juga akan mengkaji titik pertemuan antara kedua-dua kaedah rawatan dan penyucian air ini demi menghasilkan natijah rawatan air yang patuh syariah serta dapat dimanfaatkan untuk kegunaan harian dan juga bersuci. Kajian ini menggunakan pendekatan kualitatif meliputi kaedah dokumentasi dalam proses pengumpulan data. Hasil kajian ini mendapati bahawa rawatan air sisa wudhu’ melalui teknologi penapisan membran diharuskan dengan syarat ia mestilah bertepatan dengan kaedah rawatan dan penyucian air yang disarankan oleh hukum syara’. Kajian lanjutan perlu dijalankan untuk menghasilkan satu model rawatan air sisa wudhu’ membran patuh Syariah untuk digunakan di tempat beribadah seperti masjid, surau dan sebagainya.
THE OFFENCE OF INSULTING THE QUR’AN UNDER ISLAMIC AND MALAYSIAN LAW
The Qur’an, as the divine revelation and ultimate source of guidance for Muslims, holds an unparalleled position of sanctity and reverence in Islamic thought. Any act that desecrates or insults the Qur’an constitutes a profound violation of Islamic faith and moral consciousness. In the modern era, however, such reverence faces serious challenges through acts of desecration, including the burning or defamation of the Qur’an, which have sparked global outrage among Muslim communities. This article examines the offence of insulting the Qur’an from both Islamic and Malaysian legal perspectives. It analyses classical and contemporary scholarly opinions on the gravity of such acts in Islamic jurisprudence (fiqh), as well as relevant legal provisions under Syariah Criminal Offences Enactments and other applicable Malaysian statutes. Employing a doctrinal legal research methodology, this study gathers and analyses primary and secondary legal materials—such as statutory provisions, case law, and scholarly writings—pertaining to the protection of the sanctity of Islam and its institutions. The findings highlight that both Muslims and non-Muslims must recognize the seriousness and legal implications of insulting the Qur’an, as such acts threaten not only religious harmony but also public order. The study contributes to the growing body of legal discourse on religious offence regulation in Malaysia, providing insights that may support legislative refinement and the promotion of mutual respect across communities.
ASSESSING SHARIAH COMPLIANCE IN THE PRACTICE OF MAKEUP ARTISTS: A STUDY WITHIN MALAYSIA’S BEAUTY INDUSTRY
This article examines the Islamic compliance guidelines governing the makeup artist profession within the Malaysian beauty industry. In the era of globalization, the expansion of creative and service-based professions—such as makeup artistry—reflects the dynamic evolution of modern society. Although neither the Qur’an nor the Sunnah explicitly prohibit this profession, misinterpretations and unregulated practices may lead to the misconception that it is impermissible (haram) when certain actions contradict Sharī‘ah principles. Hence, this study explores the extent to which the makeup artist profession aligns with Islamic law. It begins by outlining the conceptual understanding of the makeup artist’s role, including the definition and scope of their work. Subsequently, it analyses key Sharī‘ah-related issues associated with the profession, namely: the concept of tabarruj (excessive adornment), the use of halal-certified cosmetics, and ikhtilāṭ (gender interaction) between artists and clients. The study adopts a qualitative methodology through document analysis and library research, drawing on academic journals and reputable online databases. The findings contribute to establishing a set of Sharī‘ah-compliant ethical guidelines for practitioners in the beauty industry. Ultimately, these guidelines aim to assist Muslim makeup artists and clients—particularly in Malaysia—in ensuring that their practices conform to Islamic principles, thereby attaining divine approval in both this world and the hereafter.
SOROTAN LITERATUR KAJIAN MODUL PENGAJIAN MUALAF DI MALAYSIA
Penyebaran dakwah Islamiah telah memberikan kesan positif terhadap penerimaan agama Islam di mana orang yang bukan beragama Islam bukan sahaja dapat mengenali, memahami serta mengkaji tentang agama Islam bahkan mempengaruhi mereka untuk membuat keputusan bagi memeluk agama Islam. Menurut statistik keluaran Jabatan Kemajuan Islam Malaysia (JAKIM), jumlah mualaf yang direkodkan dari tahun 2000 sehingga 2012 adalah seramai 106,747 orang dan ini membuktikan bahawa bilangan mualaf memeluk agama Islam adalah meningkat dari semasa ke semasa. Justeru, keperluan terhadap modul pengajian mualaf yang sistematik dan tersusun mengikut kehendak semasa amat penting untuk dikaji dan dibangunkan bagi meningkatkan kefahaman mereka berkaitan Islam. Oleh itu, objektif kajian ini adalah bertujuan untuk mengenalpasti kajian sorotan literatur berkenaan modul pengajian mualaf yang digunapakai oleh institusi pengajian mualaf dan Majlis Agama Islam Negeri. Kajian ini juga bertujuan untuk meneliti dan menilai kajian sorotan literatur berkenaan dengan modul pengajian mualaf di Malaysia. Kajian berbentuk kualitatif ini akan menggunakan kaedah pemerhatian dan dokumentasi. Hasil kajian mendapati bahawa sorotan literatur berkaitan modul pengajian mualaf lebih memfokuskan kepada pendidikan kepada golongan mualaf, kaedah pengajaran dan pembelajaran serta program pengisian kepada golongan mualaf berbanding dengan kandungan modul pengajian. Justeru itu, modul pengajian mualaf menjadi suatu keperluan untuk dibangunkan sesuai dengan perkembangan semasa. Kajian lanjutan perlu dilakukan untuk menyemak semula keberkesanan modul pengajian mualaf yang sedia ada dalam pelbagai aspek. Diharapkan kajian ini dapat menjadi rujukan dan panduan kepada institusi mualaf dan Majlis Agama Islam Negeri dalam meningkatkan kefahaman dan penghayatan Islam terhadap mualaf.
SOROTAN LITERATUR KAJIAN PENENTUAN STATUS MUALAF KEPADA MUKALAF DI MALAYSIA
Pemelukan agama Islam dalam kalangan mualaf meningkat saban tahun. Perkembangan ini amat baik dan menunjukkan Islam agama yang rahmah dan sesuai sepanjang zaman. Istilah mualaf atau saudara baharu sering digunapakai oleh masyarakat atau agensi yang mengurus, membimbing dan menjaga kebajikan mualaf. Kini, timbul persoalan tentang status mualaf kepada mukalaf yang perlu dikaji dan diteliti secara terperinci. Justeru, kajian ini bertujuan untuk mengenalpasti kajian-kajian lepas yang berkaitan penentuan status mualaf kepada mukalaf di Malaysia. Kajian ini juga akan menganalisis sorotan literatur berkaitan kajian penentuan status mualaf kepada mukalaf di Malaysia. Kajian berbentuk kualitatif ini akan menggunakan kaedah perpustakaan dan dokumentasi. Hasil kajian mendapati bahawa keperluan kajian yang terperinci berkaitan kaedah penentuan status mualaf kepada mukalaf yang boleh dijadikan sebagai panduan dan rujukan kepada institusi-institusi pengurusan zakat di Malaysia. Keperluan bagi mewujudkan sebuah kaedah penentuan status mualaf kepada mukalaf juga menjadi titik tolak kepada pembangunan mualaf ke arah menjadi seorang Muslim yang sejati.
SOROTAN LITERATUR KAJIAN PENENTUAN HAD KIFAYAH DI MALAYSIA
Zakat merupakan sumber ekonomi umat Islam dalam membantu masyarakat khususnya golongan bawahan. Pengurusan kutipan dan agihan zakat yang efektif dapat meningkatkan ekonomi masyarakat. Kaedah pengurusan zakat di Malaysia telah menyelesaikan beberapa isu kemiskinan yang melanda dalam masyarakat Islam khususnya di Malaysia, namun jumlah penerima golongan asnaf fakir dan miskin masih dilihat terus meningkat saban tahun sehingga menggusar pengurusan zakat di Malaysia. Hal ini disebabkan beberapa faktor dalam penilaian kaedah agihan zakat yang memerlukan kepada penentuan taksiran had kifayah yang lebih berstruktur dan lebih tepat. Oleh itu, kajian ini bertujuan untuk mengenal pasti kajian-kajian lepas berkaitan penetapan had kifayah di Malaysia. Kajian ini juga menganalisis sorotan literatur dalam kaedah penetapan had kifayah yang dilaksanakan di Malaysia. Kajian berbentuk kualitatif ini akan menggunakan kaedah pemerhatian dan dokumentasi. Hasil kajian mendapati terdapat pelbagai item dalam penentuan had kifayah yang dilaksanakan oleh beberapa Majlis Agama Islam Negeri. Justeru, keperluan terhadap standard item had kifayah baharu perlu dibangunkan sebagai asas dan rujukan kepada setiap negeri dalam menentukan asnaf fakir dan miskin termasuk pembayar zakat. Implikasi kajian ini boleh dijadikan panduan kepada institusi-institusi zakat dalam menjalankan kajian yang lebih mendalam berkenaan taksiran had kifayah zakat di setiap negeri. Kajian lanjutan perlu dilakukan dalam pembinaan standard item had kifayah yang baharu kepada JAWHAR dan Majlis Agama Islam Negeri dalam memperkasa institusi-institusi zakat di Malaysia supaya isu membasmi kemiskinan dalam kalangan masyarakat dapat direalisasikan.
SOROTAN LITERATUR KAJIAN KURIKULUM PENDIDIKAN ISLAM PELAJAR ORANG KURANG UPAYA (OKU) DI MALAYSIA
Ilmu pendidikan Islam merupakan warisan yang sangat penting kerana sifatnya yang menyeluruh merangkumi semua aspek kehidupan sama ada untuk pelajar normal mahupun OKU. Dasar OKU dan Pelan Tindakan OKU 2016-2022 Malaysia turut menetapkan sasaran terhadap usaha meningkatkan akses OKU kepada pendidikan di semua peringkat, termasuk pendidikan sepanjang hayat. Namun berdasarkan kajian, kurikulum pendidikan Islam yang sedia ada di Malaysia ia lebih memfokuskan kepada pelajar normal sahaja. Kurikulum yang sama juga turut diguna pakai oleh pelajar OKU dalam kalangan buta, pekak, dan bisu. Perkara ini juga memberi kesan dan permasalahan kepada golongan OKU tersebut untuk berdikari dan bergaul bersama masyarakat selepas tamat persekolahan sama ada dalam konteks ibadat, jenayat, munakahat dan muamalat disebabkan tiada pendedahan khusus tentang pendidikan Islam Khas dalam kalangan mereka. Di samping itu, kekurangan guru agama yang mahir berbahasa isyarat dan kesedaran ilmu agama dalam kalangan orang pekak juga menjadi faktor keterbelakangan pelajar-pelajar OKU dalam memahami permasalahan agama. Oleh itu, objektif kajian ini adalah untuk mengenalpasti serta menganalisis kajian sorotan literatur berkaitan kurikulum pendidikan Islam bagi pelajar OKU di Malaysia. Kajian kualitatif ini akan menggunakan kaedah pemerhatian dan dokumentasi. Hasil kajian ini mendapati bahawa perlunya pembangunan model kurikulum pendidikan Islam bagi pelajar OKU yang meliputi aspek ibadat, muamalat, munakahat dan juga jenayah. Kajian lanjutan perlu dilakukan untuk membangunkan model kurikulum Pendidikan Islam sebagai rujukan dan panduan utama pelajar-pelajar dan guru-guru Pendidikan Islam Khas dalam proses pengajaran dan pembelajaran (P&P) serta KPM dalam meningkatkan keberkesanan kurikulum pendidikan Islam Khas seterusnya dapat memperkasakan mutu pendidikan negara.
LEGISLATIONS ON SOLID WASTE MINIMIZATION: A COMPARISON BETWEEN MALAYSIA AND AUSTRALIA
Sustainable solid waste management contributes to three important aspects of sustainable development, that is, the environment, and economic and social wellbeing. The contribution of solid waste management to the environment is characterized by the reduction of environmental impact and minimization of resource extraction. The indicator of this is the reduction and minimization in waste generation. In Malaysia, the increasing generation of solid waste in Malaysia shows that continuous reduction in waste generation in Malaysia has yet to be a total success. The increasing generation of solid waste may cause air, land and water pollutions. On the other hand, there is slight reduction of Australia’s waste generation in recent years. This shows Australia’s success in practising waste minimization, recycling and recovery of energy from waste. Based on library research method, this paper aims to compare legislations related with solid waste minimization in Malaysia and Australia. It is found that waste minimization is the main focus of solid waste management laws in Australia, whereas Malaysia’s legislations still focus on basic solid waste management issues which include collection, disposal and infrastructure necessities.
THE LEGAL REGULATION OF BIOSAFETY RISK: A REVIEW OF THE SOCIO-ECONOMIC ISSUES
This paper examines the socio-economic consideration as part of the Key biosafety issues from the Cartagena Protocol on Biosafety to the Convention on Biological Diversity that governs the transboundary movement of living modified organisms (LMO) for the protection of human health and the environment. This doctrinal research reiterates the benefits and risks from the modern biotechnology products together with the precautionary principle for the uncertain areas of science. This paper finds that bioethics and the formal inclusion of socio-economic consideration into the biosafety decision-making process that lays down the foundation of good biosafety governance apart from the risk assessment. In conclusion, the institutionalisation of bioethics will contribute to a more effective implementation of the Key Protocol issues from the socio-economic perspective that need to be translated into the national biosafety laws as biosafety does not just pose scientific risk but socio-economic issues as well.
DIGITAL FORENSICS AND THE AUTHENTICATION OF ELECTRONIC EVIDENCE: ENHANCING INTEGRITY, ADMISSIBILITY, AND LEGAL REFORM IN MALAYSIAN SYARIAH COURTS
The rapid development of digital technology has introduced a new dimension into evidentiary systems, including the Syariah judiciary in Malaysia. Digital evidence such as audio-visual recordings, mobile application messages, emails, and document metadata is increasingly submitted in court proceedings to either substantiate or refute claims made during litigation. However, the absence of a clear legal framework on the admissibility of electronic evidence in Malaysian Syariah Courts has indirectly resulted in heightened risks of data manipulation and privacy breaches, which pose serious challenges to the authentication and admissibility of such evidence. This article therefore aims to examine the concept and tools of digital forensics in the authentication of electronic documents, analyse the issues and challenges faced within the Syariah legal context, and propose possible legal reforms. The study adopts a qualitative approach through document analysis, which is subsequently organised into subthemes. The findings reveal that strengthening the authentication of digital evidence requires the promulgation of a standardised Standard Operating Procedure (SOP), continuous technical training, and strategic collaboration with industrial agencies such as CyberSecurity Malaysia, SIRIM QAS International, and the Malaysian Communications and Multimedia Commission (MCMC). The study affirms that the integration of digital forensics is not only consistent with the principles of maqāṣid al-sharīʿah and fiqh al-wāqiʿ, but also essential to reinforce justice while ensuring the integrity, reliability, and admissibility of electronic evidence in Syariah proceedings. The article further recommends that future research explore the development of a more comprehensive and sustainable Syariah digital forensic ecosystem.
A PRELIMINARY REVIEW OF DIGITAL FORENSICS AS A MEANS OF PROOF IN MODERN SYARIAH CRIMINAL OFFENCES FROM A MAQASID AL-SHARI’AH PERSPECTIVE
The rapid growth of digital technology has transformed the evidentiary landscape in Shariah criminal proceedings, with digital forensics emerging as a powerful means of presenting evidence. However, Malaysia’s Shariah legal system still lacks a clear and consistent framework for the admissibility of forensic digital evidence. This study examines the role of digital forensics in proving modern Shariah criminal offences, focusing on its suitability and acceptance through the lens of Maqāṣid al-Sharīʿah. Using a qualitative approach, the study draws on primary sources such as Shariah evidentiary provisions, criminal procedure laws and international forensic standards (ISO/IEC 27037:2012), as well as secondary sources including scholarly works, journal articles and fiqh literature on wasāʾil al-ithbāt and maqāṣid. Data is analysed inductively to derive principles supporting the admissibility of digital evidence, which are then interpreted within the maqāṣid framework to ensure alignment with Shariah objectives. The findings emphasise that under Maqāṣid al-Sharīʿah, the principle and ultimate aim of proof in Shariah criminal law is the realisation of justice (taḥqīq al-ʿadl), the protection of public welfare (maṣlaḥah) and the prevention of harm (dafʿ al-mafsadah). Traditional means of proof such as iqrār (confession), shahādah (witness testimony) and qarīnah (circumstantial evidence) are procedural tools, not ends in themselves. Properly applied, digital forensics can significantly enhance evidentiary reliability, prevent wrongful convictions, and fulfil the higher objectives of Shariah. The study recommends formal legal recognition, standardised procedures, capacity building and stronger collaboration between Shariah institutions and forensic experts to ensure justice in the digital era.
Copyright (c) 2025 Syariah and Law Discourse https://creativecommons.org/licenses/by-nc-sa/4.0
THE ISSUES OF PUNISHMENT RELATED TO SHAMAN AND WITCHCRAFT CRIMES AND ITS RELATION TO ISLAMIC CRIMINAL LAW IN MALAYSIA
This study investigates the intersection of shamanic practices and criminality in Malaysia, focusing on cases where individuals involved in or accused of shamanic activities find themselves entangled with the country's legal system, particularly within the context of Sharia and Hudud law. While shamanism holds deep cultural and spiritual roots in Malaysia, instances where such practices are perceived as criminal offenses raise complex questions about the boundaries between tradition, religious norms, and legal frameworks. Utilizing a multidisciplinary approach, this research analyzes selected shaman-related crime cases to understand the specific nature of the alleged offenses, legal proceedings, and outcomes. The study explores how Sharia and Hudud laws, derived from Islamic principles, are invoked or applied in addressing criminal accusations related to shamanic practices. Additionally, it examines the role of religious authorities, legal institutions, and societal attitudes in shaping the legal response to such cases. By examining the legal implications of shamanic activities, this research contributes to the ongoing discourse on the compatibility and tensions between traditional cultural practices and formal legal systems, particularly in predominantly Islamic societies like Malaysia. The study aims to unravel the complexities surrounding the classification of shamanic practices as criminal acts, the legal justifications employed, and the potential impact on cultural diversity and religious freedoms. The findings of this study offer insights into the challenges and opportunities for legal adaptation and interpretation within the Sharia and Hudud framework, as well as the broader implications for the coexistence of diverse cultural practices and religious norms in Malaysia's legal landscape. The research concludes by suggesting avenues for fostering a more nuanced and inclusive approach to addressing the intersection of shamanic practices and criminality within the framework of Sharia and Hudud law.
WITHDRAWAL OF CONFESSIONS (RUJU‘ AN AL-IQRAR) IN SYARIAH CRIMINAL CASES: LEGAL ANALYSIS UNDER THE SYARIAH COURTS EVIDENCE ACT (FEDERAL TERRITORIES) 1997 [ACT 561]
Confession, or al-iqrar, is one of the key methods of proof in Islamic law. The withdrawal of iqrar refers to a situation where an accused person initially admits guilt but later retracts the confession before the punishment is executed. However, the legal framework does not explicitly provide for the procedure or implications of such a retraction. This study aims to examine the concept and legal position of retracting iqrar under the Syariah Courts Evidence Act (Federal Territories) 1997 [Act 561], supported by analysis of selected case law and relevant literature. Adopting a qualitative research methodology, this study analyses statutory provisions, fiqh principles, and judicial decisions to explore whether and how such retractions are recognized and assessed in court. Particular attention is given to the legal conditions required for an iqrar to be deemed valid or rejected upon retraction. The findings reveal that while the withdrawal of iqrar may be accepted in certain circumstances, it must satisfy the requirements of admissibility under the Syariah Courts Evidence Act. This research contributes to the understanding of evidentiary principles in Syarie criminal cases and highlights the need for clearer legislative guidelines to ensure justice and procedural fairness in cases involving retracted confessions.
A COMPARATIVE STUDY OF HOME FINANCING PRODUCTS: MAYBANK ISLAMIC'S HOUZKEY AND BANK ISLAM’S BAITI HOME FINANCING
This study compares two prominent Shariah-compliant home financing products in Malaysia: Baiti Home Financing by Bank Islam and HouzKEY Home Financing by Maybank Islamic. The objective is to evaluate and contrast the features, terms, financing structures, and overall suitability of each product from both legal and practical perspectives. Key aspects examined include profit calculation methods, Shariah compliance models, financing flexibility, eligibility requirements, and value-added benefits. The research adopts a qualitative methodology using library-based research, with data gathered from secondary sources such as journal articles, books, policy documents, regulatory standards, resolutions, and product disclosure sheets. By analysing the offerings of both institutions, this study aims to provide potential homeowners and stakeholders with comprehensive insights into Islamic home financing alternatives. The findings are expected to contribute to better consumer decision-making and assist financial institutions in identifying areas for product enhancement in line with Shariah principles and consumer expectations.
ASSESSING THE IMPACT OF EUTHANASIA ON NATIONAL HEALTHCARE SYSTEMS: A COMPARATIVE PERSPECTIVE FROM MALAYSIA AND THE NETHERLANDS
Euthanasia is the intentional act of ending the life of a person suffering from a terminal illness, typically at the patient's request. It remains a highly controversial issue, with compelling arguments on both sides of the debate. This study compares the legal frameworks governing euthanasia and end-of-life decisions in Malaysia and the Netherlands, alongside the ethical considerations and Shariah principles related to such decisions in both countries. It also examines the impact of euthanasia on patient care, including the provision of palliative care and end-of-life support services. In Malaysia, euthanasia is strictly prohibited, grounded in the belief that it violates the sanctity of life and poses risks of potential abuse. Conversely, in the Netherlands, euthanasia is legal under specific conditions—such as when a patient is terminally ill and experiencing unbearable suffering. The study finds that the legalization of euthanasia can yield both positive and negative consequences. While it may enhance the allocation of resources for palliative and end-of-life care, it could also lead to a decline in the quality of care for patients who do not qualify for euthanasia. This study concludes that the euthanasia debate is multifaceted and defies simple resolution. It is essential to consider the full spectrum of ethical, legal, and social implications before formulating any policy on its legalization. Further research is necessary to fully understand the broader effects of euthanasia on patients, families, healthcare systems, and society at large.