Since the introduction of the cultivated meat burger in 2013, numerous discussions have transpired between researchers and consumers, manifesting in various forms such as academic publications, opinions on personal websites and interactions on social platforms. For Muslim consumers, a primary concern revolves around the halal status of cultivated meat, given the pivotal role of adhering to a halal diet as a divine obligation in their lives. Therefore, this article seeks to systematically review the existing literature on cultivated meat from an Islamic perspective as articulated by Muslim scholars, whether these perspectives are issued by an established fatwa organisation or representations of personal views. The sources incorporated into this analysis span from academic publications, newspaper articles, fatwa bodies, personal websites and interviews. Employing thematic analysis, five principal themes were discerned within the discourse among Muslim scholars regarding cultivated meat: (i) the ontological status of cultivated meat, (ii) the status and source of stem cells used in the cultivation process, (iii) the theological implications of cultivated meat production on altering God's creation, (iv) foundational principles for halal cultivated meat production, and (v) the contemporary necessity of cultivated meat from the perspective of al-maqasid al-shariah. It is duly recommended that international fatwa organisations such as the International Islamic Fiqh Academy (IIFA) engage in discussions and deliberations on this matter of growing significance within the food industry. The fatwas and resolutions issued by IIFA are frequently cited as the most recognised authority in many Islamic countries.

Ruqyah refers to the healing method based on the Quran and hadith through the recitation of the Quran, seeking of refuge, remembrance and supplication that is used as a means of treating sickness and other problems, by reading verses of the Quran, the names and attributes of Allah, or by using the prayers in Arabic or in a language the meaning of which is understood. The use of ruqyah as a method of treatment is popular among the Islamic alternative healing practitioners. This method of ruqyah is based on the recommendations and practices carried out by the Prophet (pbuh) for self-treatment or to help his Sahabah and others. Through analysis of the inductive, deductive and historical approaches, this article aims to explain the views of Imam al-Bukhari in relation to aspects of ruqyah and its use in the treatment of disease by analysing some chapters translated (tarjamah al-bab) by Imam al-Bukhari in the Kitab al-Tibb. The results show that the use of ruqyah in the treatment of diseases refers to the discussion of the seven chapters translated (tarjamah al-bab) on three main issues: [1] The use of ruqyah from the Quran, [2] Conditions in using a ruqyah, and [3] The types of ruqyah recommended by the Prophet.

This article focuses on existing conflicts in Islamic legal opinions (fatawa) and the scenario in some fatwa authorities in Malaysia, involving the state and national levels of institutions. Legal pronouncements from different religious institutions, including the fatawa on ESQ Leadership and Training programme, and zakat of salary, are analysed. This article identifies the factors that give rise to the conflicts including the differences in the academic backgrounds among the members of fatwa council and the different methods applied in formulating those legal opinions. This article also suggests several solutions to enhance and harmonise the formulation process of fatawa in contemporary context. The solutions encompass some proposals such as smart partnership and collaboration between fatwa institutions and higher learning institutions and appointment of Grand Mufti as the highest authority in ascertaining Islamic legal opinions. These solutions will hopefully minimise the conflicts among fatawa and avoid the confusion in the public resulting from the conflicts among fatawa in Malaysian context.

Women's participation in politics, particularly in leadership roles, remains a contentious topic within Muslim communities. This situation is due primarily to the prevalent interpretation that men are inherently more qualified for national leadership positions, as influenced by the patriarchal structure of society and persistent stereotypes that undermine women's capabilities. These cultural and societal barriers hinder women's ascension to the highest echelons of political power, especially in countries like Malaysia and Indonesia. This study seeks to analyze Islamic jurisprudence originating from the Quran and hadith interpretation of women's status to address the common misconception that Islam inherently supports misogyny. It then contextually puts the analysis of Malay women's obstacles in achieving political leadership in Malaysia and Indonesia. This socio-legal research is aimed at understanding the complexities of gender-based challenges in political settings caused by prevailing non-moderate interpretation of Sharia sources combined with patriarchal culture in the Malay world. It reveals that historically, in Malay, women have been entrusted with national leadership responsibilities. Similarly, from an Islamic perspective, there appears to be a misinterpretation of hadith regarding the prohibition of appointing women as national leaders. Thus, this traditional culture that permits women to hold leadership positions must be re-polished because women can utilize their liberties, including leadership, previously denied by non-moderate views.