The tafakkur (reflections) concept in Islam is the best means to educate man's thoughts that will then control man's behavior toward righteousness. The activities of tafakkur involve thinking, emotions, perception, imaginations, and ideas of an individual that will then influence his behavioral development. What is meant by his behavioral development includes his beliefs, tendencies, activities, and good and bad habits. The constant reflections and remembrance of Allah, it is believed, will control each of man's actions. This is based on a Quranic verse: “Those who fear Allah, when a thought of evil from Satan assaults them, bring Allah to remembrance, when lo! they see (aright)!” (al-A'raf 7:201). The first effect of tafakkur is the filling of man's heart and man's thoughts on the realization of Allah's greatness, which in turns result in the best of morality (akhlak). The sustainability involving man's relationship with the other creatures of Allah, or more holistically if seen as this world, is closely related to man's role as khalifah (highest leader, successor, or representative) of Allah on this earth. As such, it has become man's responsibility to lead and administer this world. As such, the tafakkur concept in Islam is the best spiritual mechanism in conserving the environment.

A cognitive, objective, and subjective evaluation of the judgment of one's perspective of looking at life defines as life satisfaction and happiness. There is a strong association between life satisfaction, joy, and external parameters, including environmental and socioeconomic factors and green innovation technologies. Marx's theory on life satisfaction provides an exciting insight and defines that economic resources are necessary to live comfortably. The core objective of this paper is to examine the effects of contributing parameters concerning life satisfaction and happiness (LSH) in China from 2005 to 2020. For this purpose, data collected for the dependent variable collect World Happiness Index and World Bank official website. Nine independent variables related to LSH discuss freedom to make life choices (FMLC); GDP growth; Social contribution (SC); Employment rate (ER); Social support (SS); Innovation and development (ID); Life expectancy (LE); Coverage of social safety (CSS); High qualification (HQ). The maximum LSH value is 5.77, with a mean value of 5.13. The highest coefficient correlation value with LSH is CO2, with a positive correlation coefficient value of 0.80, followed by GDPG, with a negative coefficient value of 0.80. PC1 explains 76.74% of results, whereas MLR produces 0.91 R2 (p-value: 0.093, Residual standard error: 0.181). There is a need to understand correlates and determinants in further detail to set up a framework that enables policy-makers to incorporate well-being and life satisfaction measures in carving new public policies.

Kertas kerja ini membincangkan topik berkenaan konsep budaya hedonisme yang mengetengahkan aspek-aspek berkaitan definisi budaya hedonisme dan prinsipnya, latar belakang kemunculan dan perkembangan hedonisme sepintas lalu dari perspektif ahli falsafah Yunani dan Barat Moden. Pelbagai pandangan mereka mengenai hedonisme akan dibahaskan dalam perbincangan ini. Justifikasi perbincangan topik ini kerana mutakhir ini budaya hedonisme merupakan salah satu daripada elemen yang menjadi pegangan masyarakat terutama golongan muda. Justeru, dalam kertas kerja ini juga turut membincangkan permaslahan dan implikasi fahaman ini. Diharapkan perbincangan ini dapat melontarkan input tambahan mengenai budaya hedonisme masa kini

Abū al-Fatḥ Muḥammad Ibn ʿAbdul al-Karīm Ahmad al-Shahrastānī (1086/479–1153/548) was one of the most prominent, multifaceted and creative Muslim thinkers in Islamic Thought. He embodied the multidisciplinary mastery and unity, personal integrity and courage of the Islamic religious-intellectual ideals. His contributions to scholarly works were manifold which cover a wide range of Islamic Thought including theology, philosophy and Qurʾānic sciences. Among his major works were those dealing with tafsīr, kalām and philosophy. This paper attempts to explore his contributions to religionwissenchaft with a specific reference to his observation on early Christian sects and schisms in his magnum opus, al-Milal wa alNiḥal.