Malaysian Journal For Islamic Studies (MJIS)
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E-Wallet in Malaysia: A Proposed Structure of Contracts According to The Juristic Adaptation (Takyif Fiqhi)
Full text linkThe rapid growth of the financial industry in line with technological development leads to the emergence of e-wallet. E-wallet is an instrument of payment of goods or services electronically without the need to use cash. The use of e-wallet although still in its initial stages in Malaysia, is still subject to Shariah analysis. This study would like to analyze several Shariah issues in e-wallet, which aimed to measure the Shariah compliance, as well as to come out with some suggestions to improve its implementation. Among the research findings are the use of e-wallet is subject to origin of ruling in commercial transactions which is permissible, thus the Shariah analysis of it focuses on the circumstances that would make it forbidden, and the possible contracts between all contractors which include the user, the bank and non-bank issuer, and the third party have been discussed in the study with taking into consideration of juristic adaptations, conditions, and implications. Two methods will be used in this research, firstly the inductive method in collecting data, and the second is the analytical method in analyzing the data
Ibn Khaldun’s Views on Man, Society and State in the Light of al-Muqaddimah
Full text linkThe discipline of sociology emerged in the Modern West not more than two centuries ago. The main sociological themes, especially about an individual and society, seems to be incoherent rather contradictory as there are a plethora of opinions of sociologists regarding positioning the place of an individual and society. One group of sociologists lay tremendous emphasis upon the open-ended and unlimited freedom of an individual and denies any social or state intervention in deciding the fate thereof (Ackerman, 2008). On the other hand, other group of sociologists put all their efforts to over-emphasise the significance of society or state whereby the role of an individual is narrowed or reduced to be merely a tool in the whole mechanism of state machinery (MacKinnon, 2000). The fact is that both are important for over-all development and reducing the role of either aspects will culminate at grave imbalance in the existing world. The emergence of Modern Western powers, after multitude of layers of dark ages, assumed the charge of all walks of life not only in so-called developed countries rather influenced the thought and style of Asian and African countries as well. The mega project was to ensure and export the sociological underpinnings based on Euro-centric model of globe to the third world. This paper is a humble effort to bring forth the much coherent and refined ideas about an individual and society. Ibn Khaldun, way before the emergence of Modern sociology, laid the foundation of the discipline and discussed valuable discourses about mainstream themes of sociology in general and about man and society in particular. He sees a natural coherence and a systematic progression between an individual and society. The aim of this paper is to investigate the views of Ibn Khaldun regarding an individual and society in the light of his magnum opus Al-Muqaddimah. The researcher has ensured to quote directly from the main source with reference to Arabic passages to retain the originality of work. The significance of the study is that it helps exploring the views of Muslim sociologist Ibn Khaldun other than the western prism. Ibn Khaldun explains the full account of an individual, society and state and deliberates upon the unique social orientation of human beings
M'raj Consistency with Scienfic Laws
Full text linkAbout 1400 years ago the Prophet of Islam Muhammad peace and blessings be upon him (PBUH), availed a roundtrip night journey from Mecca to about 1200 km away Jerujalem and then to seven heavens in highest sky by Buraq in the company of Jibrail. Gravity unaffected Angels move billion to trillion times faster than humans and Buraq moves in a lightlike speed. Showing Muhammad (PBUH) some wonders of God’s creation that included, principally, the congression of past prophets in Al-Aqsa Mosque, meating with Adam (AS), John the Baptist (Yahya (AS)), Jesus (Esa (AS)), Yousuf (AS), Idris (AS), Harun (AS), Musa (AS), and Ibraheem (AS) in the seven heavens, visits to paradise and the righteous in it, hell and sinners in it, Lot Tree, the Kaaba’s image the Baytul Mamur where a new group of 70,000 angels pray daily, Jibrail (AS) in the angelic form, and receipt of the daily five times prayer directive for his followers. The event has been described using human brain sensing timelag, Prophetic extraordinary senses, the special theory of relativity in physics, and astronomical observations along with the references from the Quran and Hadith. Consistency of the event with scientific laws is addressed. The journey is in consistent with the consequences of the laws of the relativity theory of distance contraction and time dilation coupled with the time lag in brain’s sensing of physical feelings that eliminated the use of anesthetics in surgery, spacesuits, oxygen, and precautions against physical impacts. Body can tolerate violent physical impacts in lightlike speedy travels occurring within the timelag of brain’s sensing. Different sects of Muslims can unanimously believe in the Prophet (PBUH)’s physical travel to the spiritual world leaving behind heldup suspicions that originated for lack of scientific evidences. All knowledge comes frpm Allaah. Religious scholars should study natural sciences, too
The Viewpoints of Al-Fārūqi and al-Maudūdī on Islamic Daʽwah: A Comparative Analysis
Full text linkThe Arabic word Daʽwah literally means ‘making an invitation’ but in principle, it signifies to call people to the submission of Allah (swt), the absolute master of mankind. Islamic Daʽwah is not similar to any other religious missionaries, rather it is something more than missionary, which is associated with hikmah or wisdom, believer’s long-cherished objective. Al-Fārūqī and al-Maudūdī are two prominent Muslim scholars who wanted to establish the Islamic worldview in the society as an all-encompassing social system. Both of them deeply scrutinized the nature of Islamic Daʽwah that, how it works and how it should be applied in the society. In spite of their rational and holistic approach, scholars in the field find some distinctions in their methodology of Daʽwah because of their different backgrounds and diverse sociopolitical circumstances. So, this paper aims at identifying the methodological distinctions between these two dynamic contemporary scholars on Islamic Daʽwah. The method will be followed in this paper is comparative as well as analytical. The most significant finding of this paper is that to al-Fārūqī, Islamic Daʽwah is full of intellection and a mediator to interreligious dialogue and harmony. Conversely, to al-Maudūdī it is a gradual, evolutionary and dynamic media of preaching Islam as well as social reforms which could be an effective mode for every activist of Islamic movement towards Islamic revolution. Regardless of their distinctions, both of the two contemporary scholars clarified Islamic Daʽwah discourse comprehensively, which is still considered as a milestone for those who are involved in Daʽwah activity
[Cash Waqf Status in Brunei Darussalam: Its Contirubtion towards The Development of The Ummah] Status Wakaf Tunai di Brunei Darussalam: Sumbangannya ke Arah Pembangunan Ummah
Full text linkWaqf is known and popular in the form of assets or real estate. The majority of the Muslim community thinks that waqf can only be done for religious purposes, while the actual function and role of waqf covers all areas including agriculture, business, education, medicine and socio-economy. Although cash waqf is a form or instrument of waqf that has been introduced for a long time, it is a new waqf model that has spread in most Islamic countries. In Brunei Darussalam, all matters regarding waqf are handled and administered by the Brunei Islamic Religious Council (MUIB) based on the laws enshrined in the laws of Brunei Darussalam, namely the Islamic Religious Council and Kadi Courts Act Chapter 77 in section 98 and 100. Observation and interview methodologies were used for the writing of this paper. Thus, this paper will look at how the status of cash waqf is practiced by the Muslim community in Brunei Darussalam. It is also to assess the extent to which waqf in this form can fulfill the vision of progress and development of Brunei Darussalam that can contribute towards the development of the ummah. This paper concludes by submitting some suggestions to improve the implementation of cash waqf in order to function better and increase motivation among the community to continue the contribution towards welfare in line with the role of cash waqf which is to help and ease the burden of the government in providing various facilities for the welfare of Muslims in particular.
Wakaf lebih dikenali dan popular dalam bentuk aset atau hartanah. Majoriti masyarakat Islam beranggapan wakaf hanya boleh dilakukan bagi tujuan keagamaan, sedangkan fungsi dan peranan sebenar wakaf meliputi semua bidang termasuk pertanian, perniagaan, pengajian, perubatan, sosio-ekonomi dan sebagainya. Meski pun wakaf Tunai merupakan satu bentuk atau instrumen wakaf yang telah lama diperkenalkan namun ianya merupakan model wakaf yang baru tersebar di kebanyakan negara Islam. Di Negara Brunei Darussalam, semua urusan mengenai wakaf dikendalikan dan ditadbir oleh Majlis Ugama Islam Brunei (MUIB) berdasarkan undang-undang yang termaktub dalam undang-undang Negara Brunei Darussalam iaitu Akta Majlis Ugama Islam dan Mahkamah-Mahkamah Kadi Penggal 77 dalam bab 98 dan 100. Metodologi pengamatan dan temu bual digunakan bagi penulisan kertas kerja ini. Justeru, kertas kerja ini akan melihat bagaimana status Wakaf Tunai ini diamalkan masyarakat Islam di Brunei Darussalam. Seterusnya, menilai sejauh mana wakaf dalam bentuk ini dapat memenuhi wawasan kemajuan dan pembangunan Negara Brunei Darussalam yang dapat menyumbang ke arah pembangunan ummah. Kertas kerja ini diakhiri dengan mengemukakan beberapa cadangan bagi menambahbaikkan pelaksanaan Wakaf Tunai agar dapat berfungsi lebih baik sekaligus meningkatkan motivasi di kalangan masyarakat untuk terus menyumbang ke arah kebajikan sejajar dengan peranan wakaf iaitu berusaha untuk membantu dan meringankan bebanan kerajaan dalam menyediakan pelbagai kemudahan bagi kesejahteraan ummah Islam khususnya
[The Shariah-Derived Models of Medical Interactions between Healthcare Professionals and Patients] Model Interaksi Perubatan Patuh Syariah antara Petugas Kesihatan dan Pesakit
Full text linkThe Shariah-Derived Models of Medical Interactions between Healthcare Professionals and Patients are interaction/ relationship models constructed and reviewed from the religious perspective, Islamic jurisprudence in particular. The models were constructed based on various aspects pertaining to the healthcare professionals who provide the medical services or treatment, the patient-client who seeks for the treatment or consultations, involvement of a third party, the form of agreement involving all related parties, and the related Islamic rulings. The rulings were derived from the five basic rules pertaining to the actions and interactions of a person (al-ahkam ash-shar’iyyah al-taklifiyyah). The models were classified based on types of contracts involved, the profitability of the service rendered, as well as the related Islamic rulings. The interactions/ relationships are summarized into four models; Model A - Charitable Work/ Non-Profit Based, Model B - Profit Based, Model C - Civil Servant, and Model D - Private Employee/ Practice. Providing medical services is indeed a noble obligation. It involves certain requirements and principles in relation to the religious rulings that may differ from what are commonly practiced or understood.
Model Interaksi Perubatan Patuh Syari’ah Antara Petugas Kesihatan dan Pesakit adalah model interaksi/ hubungan yang dirujuk dan dibina daripada sudut perspektif perundangan Islam. Model-model ini dibina berdasarkan pelbagai aspek yang berkaitan dengan petugas kesihatan yang menyediakan perkhidmatan perubatan, pesakit-klien yang memerlukan rawatan atau konsultasi, keterlibatan pihak ketiga, bentuk perjanjian/ kontrak yang melibatkan pihak-pihak yang terkait, dan ketetapan perundangan Islam yang berkaitan. Ketetapan-ketetapan tersebut berasal daripada lima peraturan dasar yang berkaitan dengan tindakan dan interaksi seseorang (al-ahkam asy-syar'iyyah al-taklifiyyah). Model diklasifikasikan berdasarkan keuntungan perkhidmatan yang diberikan, jenis perjanjian/ kontrak yang terlibat, dan juga perundangan-perundangan Islam yang berkaitan. Interaksi/ hubungan tersebut diringkaskan menjadi empat model; Model A - Kerja Amal / Tidak Berasaskan Kentungan, Model B - Berasaskan Keuntungan, Model C - Penjawat Awam, dan Model D - Pekerja / Perkhidmatan Swasta. Perawatan dan perkhidmatan perubatan merupakan kewajipan yang mulia. Ia melibatkan syarat dan prinsip tertentu yang berkaitan dengan peraturan agama yang mungkin berbeza dari apa yang biasa diamalkan atau difahami
Obstacles to Lawful Earnings and Their Solutions from Quran and Sunnah Perspective
Full text linkIslamic Shariah encourages individuals to fulfil their financial needs in a prescribed lawful manner. However, a group of people strive for financial means without following a lawful approach while ignoring the principles of the Shariah. This study aims to focus on Islamic principles on lawful and unlawful earnings. This paper examines the Qur'anic and Prophetic stance on lawful and unlawful financial income. It explores the main barriers that impede a person to earn financial resources using lawful approaches. This study adopts a qualitative analytical approach to study this critical issue. It analyses the relevant data from Islamic primary sources, i.e. the Qur'an and the Sunnah, along with jurisprudential views of the classical scholars and provides solutions to the problems related to earning lawfully. The study concluded that if humankind practice Islamic teachings and values regarding lawful earnings in their lives, it will help them to get closer to Allah and minimize unequal financial status among people
[The Potential of Waqf In Facing The Covid19 Pandemic] Potensi Wakaf dalam Menghadapi Pandemik Covid19
Full text linkIslamic philanthropy is able to solve economic problems in the face of the Covid-19 pandemic, among them is waqf. The credibility of waqf in efforts to reduce poverty and improve the country's economy can no longer be disputed and has been proven through history. The existence of Corona Virus or known as Covid-19 at the end of 2019 has attracted world attention. Although the virus is related to health, but its impact has affected various sectors including the economy and even worse contributed towards the escalation of the global economic crisis. Although assistance is provided by certain parties, to what extent these funds are able to survive for the survival of society, especially for those who have just been categorized as poor as a result of this pandemic. Thus, this study will reveal the extent to which waqf is able to minimize the economic problems that are being faced. The research methodology adopted is qualitatively descriptive by using content analysis as the method of analysis. It is not only the Government that is responsible in dealing with the issue of the Covid-19 pandemic, but it is also a shared responsibility that must be borne by all levels of society and agencies. With the uniqueness of waqf, it is able to resolve the economic crisis and at the same time help ease the burden of the government, especially in times of pandemics that affect certain groups. The existence of Covid-19 without realizing it is the source of waqf and the latest encouragement to contribute more towards the well-being of all when recognizing the greatness of waqf and in professional governance.
Filantropi Islam mampu menyelesaikan masalah ekonomi dalam menghadapi pandemik Covid-19 di antaranya ialah wakaf. Kredibiliti wakaf dalam usaha mengurangkan kemiskinan dan meningkatkan ekonomi negara tidak dapat dipertikaikan lagi dan telah terbukti melalui sejarah. Kewujudan Virus Corona atau di kenali dengan Covid-19 di penghujung tahun 2019 telah menarik perhatian dunia. Meskipun virus ini berkaitan dengan kesihatan, namun impaknya telah memberi kesan terhadap pelbagai sektor termasuklah bidang ekonomi dan lebih buruk lagi menyumbang ke arah peningkatan krisis ekonomi global. Meskipun bantuan diberikan oleh pihak tertentu namun sejauh mana dana ini mampu bertahan untuk kelangsungan kehidupan masyarakat lebih-lebih lagi bagi golongan yang baru dikategorikan sebagai miskin akibat pandemik ini. Justeru, kajian ini akan menyingkap sejauh mana wakaf mampu meminimumkan masalah ekonomi yang sedang dihadapi. Metodologi penyelidikan yang diguna pakai adalah secara kualitatif deskriptif dengan menggunakan analisis kandungan sebagai kaedah penganalisisan. Bukan hanya pihak Kerajaan sahaja yang bertanggungjawab dalam menghadapi isu kemelut pandemik Covid-19, bahkan ia merupakan tanggungjawab bersama yang harus di pikul oleh semua lapisan masyarakat dan agensi berkenaan. Dengan keunikan wakaf mampu menyelesaikan kemelut ekonomi sekali gus membantu meringankan bebanan kerajaan lebih-lebih lagi di saat pandemik yang menjejaskan golongan tertentu. Kewujudan Covid-19 tanpa di sedari menjadi pencetus sumber wakaf dan galakkan terkini untuk lebih menyumbang ke arah kesejahteraan semua bilamana mengenali kehebatan wakaf dan di tadbir urus secara profesional
Methodology of Ijtihad Jama'i: A Mechanism for Contemporary Fatwa Issuance
Full text linkAs time and period progress, issues that arise nowadays become more sophisticated and complex. Nonetheless, due to the adaptability of the ijtihad mechanism, Sharia, which is the rule that governs human civilization, is still able to offer a solution for every arising problem. Similar can be said regarding ijtihad, which is an instrument that renders Sharia’s dynamic, relevant and susceptible solutions. Ijtihad is now more likely to be performed collectively, which permits scholars with different areas of expertise or sub-expertise to discuss together and then decide on a fatwa based on the discourse. The ijtihad jama'i is performed by fatwa committees or organizations and institutions akin to it, as well as conferences and assemblies that tackle issues from the perspective of Sharia. It is organized systematically at the global, national, or institutional level. In addition, the ijtihad jama'i nowadays performs authoritatively, and the fatwa issued by it is bound to law and has legal significance. Thus, this study proposes an ijtihad jama'i methodology that encompasses the stages in resolving issues that arise. The study employed a content analysis and identified five stages for methodology of ijtihad jama’i, namely al-taṣwir, al-takyif, al-mushawarah, bayan al-ḥukm and al-ifta'. This ijtihad jama'i methodology would be beneficial to stakeholders such as fatwa committees, majma' fiqh, majma' buḥuth, conferences, seminars, fatwa, and research institutions in various domains, which are directly involved in resolving contemporary issues that necessitate fatwa issuance
[Online Learning Challenges for Islamic Studies Programs in Higher Education Institutions (IPT)] Cabaran Pembelajaran Online bagi Program Pengajian Islam di Insitusi Pengajian Tinggi (IPT)
Full text linkThe rapid development of multimedia technology has witnessed the high dependence of 21st century society on technology. Not to mention living in a movement control environment following the COVID-19 pandemic, causing almost everything to be done online. In the field of higher education, online learning has been introduced earlier and it is in line with the Malaysian Higher Education Development Plan (PPPM PT) 2015-2025. Online learning has proven to have advantages especially in terms of flexibility, however, there are issues in terms of student readiness, instructors and infrastructure. While in the field of Islamic Studies (especially in the study of the Quran), the traditional method that needs to be preserved is the method of talaqqī mushāfahah which emphasizes the relationship between teachers and students face to face. Therefore, this paper analyzes several issues and challenges for the implementation of online studies for Islamic Studies programs in IPT. The study uses content analysis methods on previous studies on issues and problems in online studies as well as studies on the method of talaqqī mushāfahah which is often used in Islamic Studies, especially in the study of the Qur'an. The results of the study found that the issues and challenges in online studies for Islamic Studies program are almost the same as other studies, namely the readiness of students and lecturers, the stigma that teaching can only be done face to face, the readiness of facilities, the negative effects of technology and the importance of continuity of talaqqī. While the proposed solution that can be considered is to provide good infrastructure and services for students and lecturers, the preparation of lecturers and institutions as well as the construction of a new model of talaqqī in accordance with online learning methods. Therefore, the findings of this study provide preliminary information to answer the question of how traditional aspects of Islamic studies such as talaqqī can be preserved in the development of online studies and whether talaqqī methods can be adapted to new and innovative forms as e-talaqqi.
Perkembangan pesat teknologi multimedia telah menyaksikan kebergantungan yang tinggi masyarakat abad ke-21 kepada teknologi. Apatah lagi hidup dalam suasana kawalan pergerakan berikutan pandemik COVID-19, menyebabkan hampir semua urusan dilakukan secara online. Dalam bidang pendidikan tinggi, pengajian online telah diperkenalkan lebih awal lagi dan ianya menepati Pelan Pembangunan Pendidikan Malaysia Pendidikan Tinggi (PPPM PT) 2015-2025. Pengajian online terbukti mempunyai kelebihan terutamanya dari aspek fleksibiliti namun begitu, terdapat isu dari aspek kesediaan pelajar, pengajar dan prasarana. Manakala dalam bidang Pengajian Islam (terutamanya dalam pengajian al-Quran), kaedah tradisi yang perlu dipelihara adalah kaedah talaqqī mushāfahah yang menekankan hubungan guru dengan murid secara bersemuka. Justeru, penulisan ini menganalisis beberapa isu dan cabaran bagi perlaksanaan pengajian online bagi program Pengajian Islam di IPT. Kajian menggunakan kaedah analisis kandungan terhadap kajian lepas tentang isu dan masalah dalam pengajian online dan juga kajian berkenaan dengan kaedah talaqqī mushāfahah yang sering diguna pakai dalam Pengajian Islam khususnya dalam pembelajaran al-Quran. Hasil kajian mendapati, isu dan cabaran yang dalam pengajian online bagi program Pengajian Islam adalah hampir sama dengan pengajian lain iaitu kesediaan pelajar dan pensyarah, stigma bahawa pengajaran hanya dapat dilakukan secara bersemuka, kesediaan prasarana, kesan negatif daripada teknologi serta kepentingan kesinambungan talaqqī. Manakala cadangan penyelesaian yang boleh dipertimbangkan ialah menyediakan infrastruktur dan perkhidmatan yang baik untuk pelajar dan pensyarah, persediaan pensyarah dan institusi serta pembinaan model talaqqī yang baharu sesuai dengan kaedah pembelajaran online. Oleh itu, dapatan kajian ini memberikan maklumat awal untuk menjawab persoalan bagaimana aspek tradisi pengajian Islam seperti talaqqī dapat dipelihara dalam perkembangan pengajian online dan adakah kaedah talaqqī boleh disesuaikan dengan bentuk yang baru dan diinovasi sebagai e-talaqqi