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In order to protect hifz al-nafs or protect life in Maqasyid Syariah and zero hunger in the Sustainable Development Goals (SDGs), the Kedah State Zakat Board (LZNK) took the initiative to hold a Food Bank program to help the needy. This quantitative study aims to analyze the effectiveness of the Food Bank implementation that has been implemented in the state of Kedah since 2018. The study data was collected by distributing questionnaires to respondents. A total of 405 respondents answered, consisting of Food Bank recipients from Baling, Sik, Kubang Pasu and Kota Star districts. The data analyzed using SPSS version 26 shows the level of effectiveness of Food Bank management and implementation at a high level with a value (mean = 4.160, sp = 0.516). This finding as a whole shows that the majority of respondents are satisfied with the management and implementation carried out by LZNK and the assistant amil who is responsible for managing the distribution of food supplies. The findings of this study indirectly succeeded in meeting the goal of family well-being through sufficient food supply thus meeting the goal of hifz al-nafs or maintaining life and zero hunger. Ultimately, the findings of this study are very meaningful to LZNK in evaluating and improving the Food Bank program in the state of Kedah. In addition, the findings of this study are very useful to other agencies interested in managing such programs. [ABSTRACT FROM AUTHOR]

Malaysia is far advanced in introducing the Muslim friendly hotel segment as an Islamic tourism product. Malaysian hoteliers refer to three standards when offering Muslim friendly hotel services, which are namely the MS 2610: 2015 Muslim Friendly Hospitality Services Requirements, Crescent Rating Standard and Salam Standard. Moreover, CrescentRating Standard and Salam Standard have become standards for assessing Muslim friendly hotels at the international level. This study evaluated these standards in terms of their adherence to the Maqasid Syariah principle. Criteria for fulfilling these standards were presented and analyzed according to the five kulliyyat found in the Maqasid Syariah, such as protection of religion, life, intelect, lineage and wealth. Findings show that these standards strongly emphasize criteria related to safeguarding religion, such as performing prayers and fasting; safeguarding lives, such as consuming halal food; safeguarding the mind, such as abstaining from consuming alcohol beverages as well as safeguarding familial lineage, such as separating individuals according to their gender in swimming pools and spas. However, safeguarding lives, from the self-security aspect, and safeguarding property were not part of the criteria that determines the standards even though both these criteria are the fundamental needs of hotel guests. The failure to include these criteria has made these standards lose their holistic nature as well as become incapable of becoming evaluating standards that are completely detached from contemporary conventional standards.

Undoubtedly, Imam al-Ghazali is the founder of the Maqasid Sharia knowledge framework. This is marked by the work of Imam al-Ghazali in the 5th century entitled "al-Mustasfa min ‘Ilm al-Usul" and "al-Mankhul min Ta’liqat al-Usul". Therefore, this study aims to determine the theory of Maqasid Sharia according to Imam Al Ghazali and its application in the Compilation of Islamic Law (KHI) in Indonesia. This study is based on a library research which is sourced directly from al-Ghazali’s books; al-Mustasfa and al-Mankhul, as well as the Compilation of Islamic Law manuscript, particularly in marriage chapter. The results of this study indicate that the Maqasid Sharia concept has been applied in several cases in the marriage chapter, such as cases in marriage registration law of taklik talak and pregnancy marriage. The categories of Maqasid Sharia used in the enforcement of these laws are Maqsad ad-Daruriyyah namely Hifz ad- Din (protecting religion), Hifz an-Nafs (protecting soul), Hifz al-Aql (Protecting intellect), Hifz an-Nasl (protecting lineage) and Hifz al-Mal (protecting property) [ABSTRACT FROM AUTHOR]

Undoubtedly, Imam al-Ghazali is the founder of the Maqasid Sharia knowledge framework. This is marked by the work of Imam al-Ghazali in the 5th century entitled "al-Mustasfa min ‘Ilm al-Usul" and "al-Mankhul min Ta’liqat al-Usul". Therefore, this study aims to determine the theory of Maqasid Sharia according to Imam Al Ghazali and its application in the Compilation of Islamic Law (KHI) in Indonesia. This study is based on a library research which is sourced directly from al-Ghazali’s books; al-Mustasfa and al-Mankhul, as well as the Compilation of Islamic Law manuscript, particularly in marriage chapter. The results of this study indicate that the Maqasid Sharia concept has been applied in several cases in the marriage chapter, such as cases in marriage registration law of taklik talak and pregnancy marriage. The categories of Maqasid Sharia used in the enforcement of these laws are Maqsad ad-Daruriyyah namely Hifz ad- Din (protecting religion), Hifz an-Nafs (protecting soul), Hifz al-Aql (Protecting intellect), Hifz an-Nasl (protecting lineage) and Hifz al-Mal (protecting property) Abstrak Tidak boleh dinafikan bahawa Imam al-Ghazali merupakan pelopor yang melakar kerangka ilmu Maqasid Syariah. Hal ini dibuktikan dengan wujudnya karya Imam al-Ghazali pada abad ke-5 yang berjudul “al-Mustasfa min ‘Ilm al-Usul” dan “al-Mankhul min Ta’liqat al-Usul”. Tujuan kajian ini adalah untuk mengetahui bagaimana teori Maqasid Syariah menurut Imam al-Ghazali dan bagaimana aplikasinya dalam Penyusunan Undang-Undang Islam di Indonesia. Kajian ini merupakan kajian kepustakaan (library research) yang bersumber langsung daripada kitab al-Mustasfa dan al-Mankhul karya Imam al-Ghazali serta naskah Kompilasi Hukum Islam (KHI) dalam bab perkahwinan. Hasil kajian ini menunjukkan bahawa konsep Maqasid Syariah telah diterapkan pada beberapa perkara pada bab perkahwinan, seperti dalam perkara hukum berkaitan pendaftaran perkahwinan dan hukum taklik talak. Adapun jenis Maqasid Syariah yang digunakan dalam penentuan hukum-hukum tersebut ialah Maqsad ad-Daruriyyah dengan menjaga harta (hifz al-mal), menjaga nyawa (hifz an-nafsi), dan menjaga keturunan (hifz an-nasl).

Malaysia is far advanced in introducing the Muslim friendly hotel segment as an Islamic tourism product. Malaysian hoteliers refer to three standards when offering Muslim friendly hotel services, which are namely the MS 2610: 2015 Muslim Friendly Hospitality Services Requirements, Crescent Rating Standard and Salam Standard. Moreover, CrescentRating Standard and Salam Standard have become standards for assessing Muslim friendly hotels at the international level. This study evaluated these standards in terms of their adherence to the Maqasid Syariah principle. Criteria for fulfilling these standards were presented and analyzed according to the five kulliyyat found in the Maqasid Syariah, such as protection of religion, life, intelect, lineage and wealth. Findings show that these standards strongly emphasize criteria related to safeguarding religion, such as performing prayers and fasting; safeguarding lives, such as consuming halal food; safeguarding the mind, such as abstaining from consuming alcohol beverages as well as safeguarding familial lineage, such as separating individuals according to their gender in swimming pools and spas. However, safeguarding lives, from the self-security aspect, and safeguarding property were not part of the criteria that determines the standards even though both these criteria are the fundamental needs of hotel guests. The failure to include these criteria has made these standards lose their holistic nature as well as become incapable of becoming evaluating standards that are completely detached from contemporary conventional standards. [ABSTRACT FROM AUTHOR]

The use of vaccines has become increasingly popular in preventing the causes of death. The Malaysian government has implemented a national immunization program that requires children to receive 12 types of vaccines since birth. Besides, the government also encourages adults to take certain vaccines to control harmful diseases. However, certain vaccines that produced indicate substances such as embryos from eggs and mammalian cells, the production of vaccines using these substances is because there is no other alternative. Due to this matter, this big issue has caused concern for Muslims to produce vaccines because of the excrement substances in the vaccine. This study deductively analyzes the principles and principles of Syariah related to the use of excrement for treating diseases. Therefore, this study summarizes the status of the vaccine based on excrement substances of the perspective of maqasid syariah. This study concludes that the production of vaccines containing excrement elements today follows the principles of maqasid syariah and specific conditions. [ABSTRACT FROM AUTHOR]

The use of qārinah as a method of evidence in Islam cannot be denied. In the era of science and technology, one of the popular forms of qārinah in courts is forensic evidence. This evidence is derived from the use of scientific methods and techniques by experts. In this regard, the question often arises in the syariah courts as to whether the forensic evidence adduced in courts as evidence adheres to the fiqh and maqāsid syariah aspects. Therefore, this article aims to identify the position of forensic evidence from the fiqh point of view as well as to analyze the position of admissibility of forensic evidence in the syariah court from the perspective ofmaqasid syariah. To achieve the objectives, this article employs a qualitative research method. Data collection is done by two methods, namely library research and document analysis. This article has finds that forensic evidence is a form of circumstantial evidence or known as qārinah in Islam. Islam accepts qārinah as a form of proof in Islamic jurisprudence recognized by syarak. In addition, this article also finds that forensic evidence can indeed be admitted as a form of evidence in syariah courts from the perspective of fiqh and maqāsid syariah. Therefore, forensic evidence should be admitted by syariah courts as a form of proof in the modern times because its position is recognized in Islam and it can assist in the administration of justice. [ABSTRACT FROM AUTHOR]

Generally speaking, an illegitimate child refers to a child which has been born outside wedlock regardless of whether the illegitimate birth is caused by adultery or rape, and neither that the said birth is the result of a syubhah consummation. The rise of illegitimate birth in Malaysia has significantly proved that our community is facing a very serious issue of moral demolition. This is obviously against the Islamic principle of upholding the dignity of lineage. This article intends to analyze the principles and application of Syariah rules pertaining to illegitimacy. This article further analyzes the previous literature on the enforcement of Syariah Criminal Law in preventing illegitimate birth. It then identifies problems pertaining to the issue of illegitimate birth and suggests some practical solutions. For the purpose of data collection, this purely legal doctrinal research applied a qualitative method based on library research. Critical analysis has been applied in analyzing data from a previous thesis, articles, journals, news and other general references regarding illegitimacy issues and the enforcement of Syariah Criminal Law. It is suggested that a further critical and comprehensive research to be conducted as a contribution to the academic corpus and for the enhancement of maqasid syariah in Syariah Criminal Law. [ABSTRACT FROM AUTHOR]