Institut Islam Hadhari UKM Institut Islam Hadhari UKMwww.ukm.my/Hadhari 03 - 89216988

PROGRAMME BOOK

11TH INTERNATIONAL SYMPOSIUM ON ISLAM, CIVILIZATION, AND SCIENCE(ISICAS 2021)

Date:

27th & 28th October 2021(Wednesday & Thursday)20 & 21 Rabiulawal 1443

Venue:

Via Online Zoomhttps://bit.ly/ISICAS2021

Meeting ID: 955 2884 8025Passcode: 320763

Jointly Organized by:

Institute of Islam Hadhari, Universiti Kebangsaan MalaysiaChair of Excellence Sheikh Abdullah Fahim, Institut Islam Hadhari, UniversitiKebangsaan MalaysiaKyoto University, JapanAsia-Japan Research Institute, Ritsumeikan University, JapanThe Legacy Association of Tun Abdullah Ahmad Badawi

BACKGROUND

The academic relationship between the Institute of Islam Hadhari (HADHARI),Universiti Kebangsaan Malaysia (UKM) and Centre for Islamic Area Studies (KIAS),Kyoto University (KU) has started in 2009. This relation was formalized by amutually signed Letter of Intent (LOI) on 1st November 2010 at Kyoto University,Japan. Subsequently, both institutions - UKM and Kyoto University have agreed tojointly organize the International Symposium on Islam, Civilization and Science(ISICAS) in Malaysia and Japan alternately.

During the 40th UKM Convocation in 2012, Prof. Dr. KOSUGI Yasushi (FormerDirector of Center for Islamic Area Studies, Kyoto University (KIAS) was awardedthe Honorary Doctorate in Philosophy (in Islamic Civilization) on therecommendation of HADHARI, UKM. The recommendations are based on hiswisdom and contributions in the field of Islamic Civilization. Prof. Dr. Kosugi wasoften invited to conferences and discourses at the international level, including theIslamic Foundation of Cambridge University and Durham University, UnitedKingdom.

A string of good relations, a Memorandum of Understanding (MoU) between UKMand Kyoto University, Japan was signed on 8th August 2017. Align with the aim ofthis MoU, the International Symposium on Islam, Civilization and Science (ISICAS)is one of the contents of the MoU program. The objectives of this symposium are toprovide a forum for academics to exchange ideas and research findings in thediscipline of civilization and science in Islam; strengthen collaborative researchactivities and advancement in the discipline of civilization and science in Islam,particularly on the current issues; provide a platform for postgraduate students toshare their research findings at the international program, and strengthen academiccollaboration between the organizers.

On 22nd November 2018, HADHARI, UKM further strengthened its networking withKyoto University with the establishment of the Hadhari Global Network (HGN) andthe core members of the organization are HADHARI, UKM, Hadhari Center ofCivilizational Studies, Kyoto University and Institute of Advanced Islamic Studies(IAIS). This networking aims to share the information specified in the field of IslamicCivilization; to collaborate in education, research, publication and community service;and to promote the principles of moderation, social wellbeing and peacefulco-existence.

In sustaining the relationship between HADHARI, UKM and Kyoto University, the11th International Symposium on Islam, Civilization and Science (ISICAS 2021) is tobe held on 27th & 28th October 2021(Wednesday & Thursday) via online Zoom.

THEME & SUBTHEMES

THEME

"The Impact of Pandemic on Human Civilizations"

SUBTHEMES

▪ The Effect of the Pandemic on Human Values and Ethics▪ Psychology and Spirituality▪ Socio-Economic Challenges▪ Health Issues (COVID-19, Vaccine, etc.)▪ Environmental Issues▪ Education▪ Human Development and Religion▪ The Islamic World's Economic, Social and Political Issues

FOREWORD

Assalamualaikum Warahmatullahi Wabarakatuh

In the Name of Allah SWT, the Most Compassionate, the Most Merciful

Greatest thanks to Allah the Almighty for His Grace and Mercy, we are able to meet again at the 11thInternational Symposium on Islam, Civilization and Science (ISICAS 2021) through an onlineplatform. This seminar is the eleventh time held in collaboration between Universiti KebangsaanMalaysia (UKM) and Kyoto University, Japan.

On behalf of our organizers, we wish a warm welcome to the presence of all local and foreignparticipants, from Japan, Indonesia and other neighbouring countries. To emulate previous seminars,the current seminar today gathers experts, scholars, researchers and students from Japan and Malaysiaas well as other countries to discuss specific themes of the impact of pandemic on human civilizationsregarding Islam, civilization, economic and current issues related to Islam.

We would like to thank all those participants who make time to come and participate in this seminar.This year, the seminar is jointly organized by the Institute of Islam Hadhari (UKM), Chair ofExcellence Sheikh Abdullah Fahim, The Legacy Association of Tun Abdullah Ahmad Badawi, KyotoUniversity, Japan and Asia-Japan Research Institute, Ritsumeikan University, Japan.

The 2-day seminar features two keynote speakers by Dr. Muhammed Abdul Khalid (ManagingDirector, DM Analytics Sdn Bhd) and Prof. Dr. Yasushi KOSUGI, (Director, Asia- Japan ResearchInstitute, Ritsumeikan University, Japan), and 38 seminar papers. We hope that the seminar willbenefit all participants and would create a platform for future collaborative work.

I would also like to thank UKM Top Management who supported this seminar. On behalf of theseminar organizing committees, I would like to express my sincere gratitude to all honourable guestsand participants of ISICAS 2021.

SELAMAT DATANG and wishing you a very fruitful seminar.

Wassalam.Prof. Dr. Fariza Md ShamDirectorInstitute of Islam Hadhari, UKM(Institute of Islamic Civilization)

PROGRAMME SCHEDULE

DAY ONE: 27th October 2021 (Wednesday)

TIMEACTIVITY

Malaysia Japan

09.00 –09.30 am

10.00 -10.30 am

Opening Ceremony

� Doa Recitation by Dr. Muhammad Hilmi Jalil,Research Fellow, Institute of Islam Hadhari, UniversitiKebangsaan Malaysia

� Welcoming Officiate by YBhg. Prof. Dato’ Ts. Dr.Mohd Ekhwan Hj.Toriman, Vice-Chancellor, UniversitiKebangsaan Malaysia

� Officiating Speech by YB Senator Tuan Haji IdrisBin Haji Ahmad, Minister in The Prime Minister’sDepartment (Religious Affairs)

09.30 -09.50 am

10.30 –10.50 am

Keynote speech:

DX (Digital Transformation) of our Research under the COVID-19Pandemic: Towards the Islamic Civilizational Renewal, theReformulation of the Ummah, and Resurgent Islamic Jurisprudence

❖Prof. Dr. Yasushi KOSUGI● Professor Emeritus, Kyoto University, and Director

and Professor, Asia-Japan Research Institute,Ritsumeikan University, Japan

09.50 - am11.20 am

10.50 -12.20 am

Session 1Moderator: Ts. Dr. Farah Ayuni Mohd Hatta

09.50 -10.05 am

10.50 –11.05 am

Paper 1:Views and Challenges of Online Learning and Teaching during theCOVID-19 Pandemic Period among Lecturers

❖Siti Yusnida binti Mohd Yusof, Juhana Simarani &Zuriana Mohamed

10.05 -10.20 am

11.05 -11.20 am

Paper 2:Reflection toward Strategy and Effort of Muslim Youth StudentOrganizations in Malaysia and Indonesia in Forming a KnowledgeSociety-Based Islamic Worldview after Pandemic COVID-19.

❖Mansurni Abadi, Murih Rahayu & Nuraini Nadhiroh

10.20 -10.35 am

11.20 -11.35 am

Paper 3:Zoom Ahead (or Down?) along Digital Capitalism: PhilosophicalArguments of Digitalization, the Human Body, and Imagination

❖Nobuyuki MATSUI

10.35 -10.50 am

11.35 -11.50 am

Paper 4:Revival and New Development of Traditional Mutual AssistanceSystems in the Contemporary Islamic World: A Case of Waqf inMalaysia

❖Kaori SAEKI

10.50 -11.05 am

11.50 -12.05 am

Paper 5:Transnational Activities of Muslim Scholars in Islamic FinancialInstitutions

❖Jun YAMAGUCHI

11.05 –11. 20 am

12.05 -12.20 am

Question & Answer Session

11.20 –11.30 am

12.20 am-12.30 pm

Break

11.30 am –12.45 pm

12.30 -13.45 pm

Session 2Moderator: Dr. Nasruddin Yunos

11.30 -11.45 am

12.30 -12.45 pm

Paper 6:Psychometric Properties of Malay Obsessive-CompulsiveInventory-Child Version (Oci-Cv) in Malaysian Perspectives

❖Eusoff Fitri Sarnin, Shalisah Sharip, Idayu Badilla Idris,Syahnaz Mohd Hashim, Wan Salwina Wan Ismail, FairuzNazri Abd Rahman, Norazlin Kamal Nor & ZalehaAbdullah Mahdy

11.45 -12.00 am

12.45 -13.00 pm

Paper 7:Exploring Issues on Adherence among Thalassemia Patients to IronChelation Therapy during Pandemic

❖Chua Yee Min, Adliah Mhd. Ali, Chong Wei Wen & ChuaXin Yun

12.00 -12.15 am

13.00 -13.15 pm

Paper 8:The Risk Perception of Santri Who Stay at Pondok PesantrenTowards COVID-19 Transmission

❖Dina Arifka, Hastinia Apriasari, Lulu’ul Jannah, VandaAzmi Sabrina, Zafira Amani & Lu'luatul Chizanah

12.15 –12.30 am

13.15 –13.30 pm

Paper 9:Carotenoid in Ulam Species as Alternative Food Intervention toCombat the Aftermath of the COVID-19 Pandemic

❖Qurratu Aini Mat Ali, Farah Ayuni Mohd Hatta, RashidiOthman, Razanah Ramya, Wan Syibrah Hanisah WanSulaiman & Nur Hanie Mohd Latiff

12.30 am –12.45 pm

13.30 –13.45 pm

Question & Answer Session

12.45 -2.00 pm

13.45-15.00 pm

Break

02.00 -3.30 pm

15.00 -16.30 pm

Session 3Moderator: Dr. Nurul Hafizah Mohd Nor

2.00 –2.15 pm

15.00 -15.25 pm

Paper 10:Psychometric Properties of Malay-Version Specific PhobiaQuestionnaire among Public University Students

❖Nur Kamilah Amnani Ismail, Shalisah Sharip, NorfazilahAhmad & Aishah Hani Azil

2.15 -2.30 pm

15.15 -15.30 pm

Paper 11:Virtual Reality (VR) as a Psychological Intervention for MentalHealth during COVID-19 Pandemic: A Systematic Review

❖Muhammad Hizri Hatta, Suriati Mohamed Saini,Shalisah Sharip, Chong Siew Koon, Farah Deena AdulSamad & Hatta Sidi

2.30 -2.45 pm

15.30 -15.45 pm

Paper 12:Fear of Contamination: A Malaysia Perspective

❖Noor Sharina Baharim, Shalisah Sharip & Nor HatyHassan

2.45 -3.00 pm

15.45 -16.00 pm

Paper 13:Association Between Religiosity and Spiritual Level towards Levelof Stress, Depression and Anxiety among Darul Quran TahfizStudent

❖Ismarulyusda Ishaka, Nor Aina Najiha Rusli, Arimi FitriMat Ludin, Nor Malia Abd Warifa, Farah Wahida Ibrahim,Wan Nor Atikah Che Wan Mohd Rozali, Dzalani Harun,Mohd Zaharen Md. Zahir & Muhammad Toriq Yaacob.

3.00 -3.15 pm

16.00 -16.15 pm

Paper 14:Religion as a Source of Power: Reflections on Four Crises in TheLife of Hamka

❖Akmal

3.15 -3.30 pm

16.15 -16.30 pm

Question and Answer Session

3.30-3.45 pm

16.30 –16.45 pm

Break

3.45 –5.00 pm

16.45 –18.00 pm

Session 4Moderator: Associate Professor Dr. Ammar Khashan

3.45 –4.00pm

16.45 –17.00 pm

Paper 15:To be or not to be (Vaccinated)? Religious Authority duringCOVID-19 Pandemic in Islamic Aceh, Indonesia

❖Muhammad Riza Nurdin

4.00 –4.15 pm

17.00 –17.15 pm

Paper 16:Introduction of Vaccines Passport: A Revival of Medical Tourism?

❖Noor Shuhadawati Binti Mohamad Amin, Noriah Ramli& Majdah Zawawi

4.15 –4.30 pm

17.15 –17.30 pm

Paper 17:The Roles of Kyai towards Public Awareness regarding Vaccinationof COVID-19 in Madura

❖Naura Safira Salsabila Zain, Naila Ummil Farah Zain,Lulu’ul Watef, Rhivaldy Faahim Kamalulloh & NurulAdhha

4.30 –4.45 pm

17.30 -17.45 pm Question and Answer Session

4.45 pm 18.00 pm End of Day 1

DAY TWO: 28th October 2021 (Thursday)

TIME ACTIVITY

Malaysia Japan

09.00 am –10.30 am

10.00 am11.30 am

Session 5:Moderator: Dr. Norshariani Abd Rahman

09.00 -09.15 am

10.00 -10.15 am

Paper 19:Research on The Importance of Tasawwuf Practice among theCommunity during the Movement Control Order (MCO) in KotaKinabalu

❖Ahmad Tarmizi Abdul Rahman, Suhailah Abdul Muin;Nor-Ina Kanyo & Norcikeyonn Samuni

09.15 -09.30 am

10.15 -10.30 am

Paper 20:Integrity Dishonesty and COVID-19 Pandemic

❖Fazilah Idris, Fariza Md Sham, Ummu SolehaJamaludin & Natasha Nasir

09.30 -09.45 am

10.30 -10.45 am

Paper 21:Family Resilience in Facing Radicalism for Youth During theCOVID-19 Pandemic in Sompilan Tegaltirto Berbah SlemanYogyakarta

❖Yusdani, Ilham Akbar, Januaryansyah Arfaizar &Muh Rizki

09.45 -10.00 am

10.45 -11.00 am

Paper 22:The Influence of Consumption Behavior on Food Waste DuringCOVID-19 Pandemic Outbreak Disruptions: A Potential Threat onEnvironmental Sustainability

❖ Zubaidah Mohd Nasir & Mashitoh Yaacob

10.00 -10.15 am

11.00 -11.15 am

Paper 23:COVID-19 Pandemic: Does Internet Addiction Affect TimeManagement, Sleep Quality and Quality of Life?

❖Wan Nor Atikah Che Wan Mohd Rozali, IsmarulyusdaIshak, Nur Naja Aziz1, Arimi Fitri Mat Ludin, Nor MaliaAbd Warif, Farah Wahida Ibrahim, Dzalani Harun, MohdZaharen Md. Zahir & Muhammad Toriq Yaacob.

10.15 -10.30 am

11.15 -11.30 am

Question and Answer Session

10.30 -10.40 am

11.30 -11.40 am

Break

10. 40 am-12.25 pm

11.40 am -13.25 pm

Session 6Moderator: Assistant Professor Dr. Ai KAWAMURA

10.40 -10.55 am

11.40 –11.55 pm

Paper 24:The Behavior of States and Societies in Facing Epidemics Models ofHistory between Past and Present Time

❖Yousef Bennaji

10.55 -11.10 am

11.55 -12.10 pm

Paper 25:The Influence of Emotional Regulation and Self-Motivation onHappiness and Psychological Well-Being during the COVID-19Pandemic in Counseling Sessions in Malaysia

❖Nurshahira Ibrahim, Norhapizah Mohd Burhan,Sakinatul Raadiyah Abdullah, Maziah Mahmud &Asjad Mohamed

11.10 -11.25 am

12.10 –12.25 pm

Paper 26:The Ideas of Islamic Thinking towards Islamic CivilizationRahmatan Lil Alamin to Familize and Realize Community Welfare

❖ Januariansyah Arfaizar, Navirta Ayu & Yusadani

11.25 -11.40 am

12.25–12.40 pm

Paper 27:Curbing Child Marriage in Malaysia for the Best Interest of theChild

❖Muhammad Al-Ghazalli Abdol Malek, Mohd Al AdibSamuri & Noor Aziah Mohd Awal

11.40 –11.55 am

12.40 –12.55 pm

Paper 28:Identifying the Elements of Psychological Factors towards FinancialVulnerability: A Systematic Literature Review

❖Umi Hamidaton Mohd Soffian Lee

11.55 -12.10 pm

12.55-13.10 pm

Paper 29:Concepts and Strategies for Prophetic Leadership Development atIslamic Boarding Schools, University of Indonesia

❖Zikry Septoyadi*, Vita Lastriana candrawati &Muhammadsafid Awae

12.10 -12.25 pm

13.10 –13.25 pm

Question and Answer Session

12.25 -12. 45pm

13.25-13.45pm

Invited Speaker:Tauhidic Science For Sustainable Life

❖ Prof. Emeritus Dato’ Dr. Mohd Yusof Hj. Othman● Professor Emeritus, Institute of Islam Hadhari,

Universiti Kebangsaan Malaysia

12.45 –1.00 pm

13.45 –14.00 pm Question and Answer Session

1.00 -2.00 pm

14.00 -15.00 pm Break

2.00 -3.30 pm

15.00 -16.30 pm

Session 7Moderator: Dr. Shamsul Azhar Yahya

2.00 –2.15 pm

15.00 –15.15 pm

Paper 30:Mobility in the Islamic Economy: Its Potential for Application inPost-Capitalist Society

❖Shinsuke NAGAOKA

2.15 –2.30 pm

15.15 –15.30 pm

Paper 31:Social Economics Analysis on Islamic Dispute Resolution inMalaysia: Value Based or Market Driven?

❖Ai KAWAMURA

2.30 –2.45 pm

15.30 –15.45 pm

Paper 32:Post-Islamism in Indonesian Contemporary Cinema: A Study onDua Garis Biru by Gina S. Noer

❖Dwi Firli Ashari, Atikah Ruslianti, Muhammad IlhamNurul Karim, Shafira Deiktya Emte & Widya CitraNastiti

2. 45 –3.00 pm

15.45 –16.00 pm

Paper 33:Divergence and Commonality of Lebanese and Syrian Migrants: ACase of Migrants Living in Japan

❖Moe NAKANISHI

3.00 –3.15 pm

16.00 –16.15 pm

Paper 34:Serat Mardipracaya: The Study of Philology and Islamic ReligiousTeachings

❖Noviana Dewi Shinta & Titik Pudjiastuti

3.15 –3.30 pm

16.15 –16.30 pm Question and Answer Session

3.30 –4.30 pm

16.30 pm -17.30 pm

Session 8Moderator: Assoc. Prof. Dr. Ermy Azziaty Rozali

3.30 –3.45 pm

16.30 –16.45 pm

Paper 35:Towards Building New Islamic Welfare Institution Studies: AnInitiative from Japan

❖Ammar Khashan

3.45 –4.00 pm

16.45 –17.00 pm

Paper 36:Tracing Ahmad Azhar Basyirs Intellectual Legacy Regarding IslamicPhilosophy and Thought

❖Dr. Yusdani* & Januaryansyah Arfaizar

4.00 –4.15 pm

17.00 –17.15pm

Paper 37:The Multi-Layered Nature of the Legal System in the Arab ResourceManagement System: ‘Hima’

❖Natsuki CHUBACHI

4.15 –4.30 pm

17.15 –17.30 pm

Question and Answer Session

4.30 -4.50 pm

17.30 -17.50 pm

Keynote speech:Socio-Economic Challenges

❖Dr. Muhammed Abdul Khalid● Managing Director, DM Analytics Sdn Bhd.

4.50 –5.10 pm

17.50 -18.10 pm

Closing Ceremony

� Doa Recitation by Dr. Muhammad Hilmi Jalil,Research Fellow, Institute of Islam Hadhari, UniversitiKebangsaan Malaysia

� Speech by Assoc. Prof. Ir. Dr. Nazrul Anuar Nayan,Chairperson, 11th International Symposium on Islam,Civilization, and Science (ISICAS 2021)

� Closing speech by YBhg. Senator Dato' JefridinAtan, Chairman, Pertubuhan Legasi Tun Abdullah AhmadBadawi.

DX (DIGITAL TRANSFORMATION) OF OUR RESEARCH UNDER THE COVID-19PANDEMIC: TOWARDS THE ISLAMIC CIVILIZATIONAL RENEWAL, THE

REFORMULATION OF THE UMMAH, AND RESURGENT ISLAMICJURISPRUDENCE

Prof. Dr. Yasushi KOSUGI

Professor Emeritus, Kyoto University, and Director and Professor, Asia-Japan ResearchInstitute, Ritsumeikan University

Email: kosugiy@fc.ritsumei.ac.jp___________________________________________________________________________

ABSTRACT

Under the current difficulties caused by the COVID-19 pandemic, we are struggling in atleast two dimensions, namely, our real life in physical space and our global intellectualconnectivity in cyberspace. Many of our assumptions for our daily life and our academicperformance have been challenged under these difficulties, while we are unable to go abroador even to meet our students and colleagues onsite and rely on online communication. Oneimportant solution is DX (Digital Transformation) for both our real life and our globalconnectivity so that our analogue or physical activities can be supplemented by digital toolsto enable us to function properly. Our research is no exception, and we ought to reflect uponhow we can reformulate our research activities and intellectual production through DX. If wewant to turn this challenge into an opportunity in our innovative endeavours, What can wedo? or What should we do? Since I am engaged with our colleagues in Civilizational Studies,Islamic Sciences, and Research on Islamic Jurisprudence, I would like to convey a few wordson our prospective tasks. First of all, How can we utilize the latest Information andCommunication Technology to accelerate Islamic civilizational renewal? Can we utilize thisdigital technology innovatively for setting up ethical guidelines based on the Islamic valuesystem so that it will facilitate the benefits of civilizational renewal while helping to rid theworld of the menaces of digitalized financial capitalism? Second, can these digitaltechnologies promote the connectivity of the Ummah in such a way that the consensusmaking mechanism within the Ummah can develop towards the realization of the high intentsof the Shariah? Third, digitalized globalization has created chaotic Islamic cyberspace whereloud opinions, often unauthentic and sometimes purely fake, are circulated to createconfusion among the uninformed Muslim public. Can resurgent Islamic jurisprudence, or itsscholars and supporters, catch up with the DX so that it can provide the public with authenticand acceptable guidance in cyberspace

VIEWS AND CHALLENGES OF ONLINE LEARNING AND TEACHING DURINGTHE COVID-19 PANDEMIC PERIOD AMONG LECTURERS

Siti Yusnida Mohd Yusof; Juhana Simarani & Zuriana Mohamed

Politeknik Port Dickson, Km 14, Jalan Pantai,71050 Si Rusa, Negeri Sembilan.

Email: sitiyusnida@gmail.com: tekadyana70@gmail.com &zurianamohamedppd@gmail.com

___________________________________________________________________________

ABSTRACT

The implementation of the Movement Control Order during the Covid-19 Pandemic periodcaused the face to face learning and teaching process to shift to an online learning andteaching process. The purpose of this study is to obtain the views of lecturers on onlinelearning and teaching and identify what are the challenges faced by them in implementingonline learning and teaching during the pandemic period. This study is quantitative in natureusing mean values. A total of 156 respondents comprised of Port Dickson Polytechniclecturers. The study instrument consisted of a set of questionnaires formed using GoogleForm and distributed via WhatsApp to all departments. The findings of the study wereanalyzed using descriptive statistics to obtain the mean and standard deviation. The findingsof the study found that the majority of lecturers gave a positive view on the implementationof online learning and teaching with an overall mean value of 3.84. One of the biggestchallenges faced by lecturers while implementing online learning and teaching is thedifficulty of establishing two-way communication with students, attitudes of students who areless interested in learning, the health of lecturers is affected, fear of fraud issues during theassessment process and lecturers find it difficult to monitor the learning process of students.

REFLECTION TOWARD STRATEGY AND EFFORT OF MUSLIM YOUTHSTUDENT ORGANIZATIONS IN MALAYSIA AND INDONESIA IN FORMING AKNOWLEDGE SOCIETY-BASED ISLAMIC WORLDVIEW AFTER PANDEMIC

COVID-19.

1 Mansurni Abadi, 2Murih Rahayu & 3Nuraini Nadhiroh

1 Institute of Ethnic Studies (KITA), Universiti Kebangsaan Malaysia, 43600 UKM Bangi,Selangor, Malaysia.

2 Lampung University, Lampung, Indonesia.3 Jogjakarta State university, Jogjakarta, Indonesia.

Email: p103027@siswa.ukm.edu.my___________________________________________________________________________

ABSTRACT

Forming a knowledge-based society is undoubtedly the key to the revival of a nation in allfields after the pandemic. However, knowledge base alone is not enough without spiritualinsight, Islam As a holistic, will play a significant role as ikhtiyār (act) to reach idealḥuriyyah (condition), that complete with spiritual awareness (tauhid), realization (Marifat),and compassion (rahmah) beside rational thought amidst the progress of civilization.However, The effort to bring the Islamic worldview narrative in the formation of aknowledge-based society will be a joint effort of all elements of the Muslim community,especially from the intellectual community like the student. Activism movement that growsamong them as an alternative space where they work, think, and act amidst neoliberal andcapitalist world, Will determine a future of knowledge-based society with an Islamicworldview. This research will compare the roles, strategies, and impacts of the two Muslimstudent movements in Indonesia and Malaysia with qualitative methodology with focus groupdiscussion and literature review. The primary purpose of the research is to analyzestrengthening networks and awareness of bil-hikmah da'wah during pandemic among studentyouth organizations and their way to forming knowledge-based society based Islamicworldview after pandemic covid-19. The object for this research itself is MuhammadiyahStudent Association and the Malaysian Islamic Student National Union.

ZOOM AHEAD (OR DOWN?) ALONG DIGITAL CAPITALISM: PHILOSOPHICALARGUMENTS OF DIGITALIZATION, THE HUMAN BODY, AND IMAGINATION

Dr. Nobuyuki MATSUIVisiting Assistant Professor, Ritsumeikan University

Email: nm1988@fc.ritsumei.ac.jp___________________________________________________________________________

ABSTRACT

How have social relations changed in terms of digitalization in the period of COVID-19?This presentation tries to approach this issue in terms of the philosophy of media, body andimagination. As we have recognized, while webinar services such as Zoom have increasedtheir economic size through the promotion of remote works during the pandemic, the tourism,aviation, and oil industries have significantly lost their presence. This indicates that remotecommunication via digital devices and services will replace the world before COVID-19, theworld imagined and experienced through others and places that concern psychologicalcentred our passage in spaces. In this sense, during the current period under COVID-19, weare experiencing a transition from the globalization of the flow of people that was limited byhuman physical conditions to globalization as a digital compression of time and space andcommunication without our physical passage. People can now smoothly communicatebetween every corner of the world. A more decentralized form of society is becomingrealized. However, it is not obvious that this technological progression and economictransition mark a drastic transition of the global system. While people can use digitaltechnologies and devise a more decentralized society to live up to the “with/after COVID-19”situation, people can or should decide to gather despite COVID-19 in a certain moment tocreate our imaginations of “us”.

REVIVAL AND NEW DEVELOPMENT OF TRADITIONAL MUTUALASSISTANCE SYSTEMS IN THE CONTEMPORARY ISLAMIC WORLD: A CASE

OF WAQF IN MALAYSIA

Kaori SAEKIGraduate School of Asian and African Area Studies, Kyoto University

Email: saeki.kaori.42i@st.kyoto-u.ac.jp___________________________________________________________________________

ABSTRACT

This presentation focuses on the revival and new development of a traditional mutualassistance system, Waqf, in Malaysia. Waqf is a traditional charitable endowment of Islamthat has played a significant role in the Islamic world since the late eighth century, but itdeclined rapidly with the expansion of western domination in modern times. However, in thetwenty-first century, the role of Waqf has been re-evaluated and not only the revival but theimprovement of waqf practice is ongoing. One example has been the creation of an onlinewaqf platform by embracing modern technology. Studies have been conducted to investigatethe revival and development of Waqf in Malaysia. However, they focus on the revitalizationand improvement itself. This study aims to reveal the features of the new mutual assistancesystem in the contemporary Islamic world, by focusing specifically on combining cash waqfand crowdfunding in Malaysia. The study hypothesis is, “a new borderless Islamic mutualassistance system is being formed through the development of fintech and cyberspace, withMalaysia as the global hub”. The method of this study is literature research and analysis ofonline waqf platforms and newspaper articles. The study tries to show that technicalinnovation has contributed to making a new borderless Islamic mutual assistance system, andMalaysia is one of its centres. However, the study leaves much scope for further research. Forinstance, there are many unsolved questions such as “Why has waqf been revived in thetwenty-first century?” Therefore, further research such as investigating the legal systems andpolicies in Malaysia should be done.

TRANSNATIONAL ACTIVITIES OF MUSLIM SCHOLARS IN ISLAMICFINANCIAL INSTITUTIONS

Jun YAMAGUCHIGraduate student, Kyoto University, Japan

Email: yamaguchi.jun.55f@st.kyoto-u.ac.jp___________________________________________________________________________

ABSTRACT

Islamic finance is a financial system that is developed based on the economic philosophy andethics in Islam. The typical and famous rules that characterize Islamic finance are regardingthe prohibition of interest and uncertainty. Today's Islamic financial institutions take theserules into consideration and create financial products that can respond to the moderneconomy such as Mudaraba, Murabaha, Tawarruq, Sukuk, and Islamic derivatives. Islamicfinancial institutions include Islamic banks and Islamic windows (the Islamic financialsectors of the conventional banks), which are operated in consideration of these Islamicprinciples. Each bank employs a Shariah Board (Shariah Supervisory Board, ShariahAdvisers). It is an institution where several Shariah scholars supervise and advise on Shariahcompliance and social justice. These advisory boards are important and are a core part of allIslamic financial institutions. These Shariah scholars are not only in charge of one financialinstitution per person but often serve concurrently on the Shari'a boards of multiple financialinstitutions in multiple countries. A limited number of prominent and highly influentialscholars are associated with many financial institutions. They have a strong authority, enoughto be involved with auditing organizations such as AAOIFI. Their activities are diverse, andtheir backgrounds and opinions are also diverse. However, the oligarchical situation of theseinfluential Shariah scholars’ seats on Shariah boards continues, as their number is still limitedand remains largely unchanged. This study attempts to analyze the situation of Shariah boardtrends and the noble Shariah scholars of these Shariah Boards, taking into account the formsand financial products of Islamic financial institutions.

PSYCHOMETRIC PROPERTIES OF MALAY OBSESSIVE-COMPULSIVEINVENTORY-CHILD VERSION (OCI-CV) IN MALAYSIAN PERSPECTIVES

Eusoff Fitri Sarnin1; Shalisah Sharip1; Idayu Badilla Idris2; Syahnaz Mohd Hashim3; WanSalwina Wan Ismail1; Fairuz Nazri Abd Rahman1; Norazlin Kamal Nor4 & Zaleha Abdullah

Mahdy5

1 Department of Psychiatry, Faculty of Medicine, Universiti Kebangsaan Malaysia MedicalCentre (UKMMC).

2 Department of Community Health, Faculty of Medicine, Universiti Kebangsaan MalaysiaMedical Centre (UKMMC).

3 Department of Family Medicine, Faculty of Medicine, Universiti Kebangsaan MalaysiaMedical Centre (UKMMC).

4 Department of Paediatrics, Faculty of Medicine, Universiti Kebangsaan Malaysia MedicalCentre (UKMMC).

5 Department of Obstetrics and Gynaecology, Faculty of Medicine, Universiti KebangsaanMalaysia Medical Centre (UKMMC).

Email: shalisah@ppukm.ukm.edu.my___________________________________________________________________________

ABSTRACT

The Obsessive-Compulsive Inventory: Child Version (OCI-CV) is a well-establishedself-report assessment for OCD symptoms in the West but not available in the Malaysiancontext. This study aimed to examine the psychometric properties of reliability and validityof OCI-CV in a non-clinical sample of Malaysian children and adolescents. Participants ofschool-age and adolescent students from Klang Valley School completed the 21 items MalayOCI-CV using google form. The original English version of OCI-CV was translated back andforwarded to the Malay language. Face validity was conducted first before distributing thequestionnaire to the participants. A total of 102 school-age children and adolescents with amean age of 15.96 years (male: 41.2%, female: 58.8%) participated in the study. The MalayOCI-CV showed high internal consistency with Cronbach Alpha values of 0.90 for the wholescale. Principal component analysis showed multifactorial components; 6 factors werelabelled as “Doubting, Neutralizing, Washing, Obsessions, Hoarding, and Ordering”. TheMalay OCI-CV has good psychometric properties and is suitable for use in the Malaysiancontext. However, further validation studies should be conducted among paediatric patients ina psychiatric setting to enhance the generalization of this finding.

EXPLORING ISSUES ON ADHERENCE AMONG THALASSEMIA PATIENTS TOIRON CHELATION THERAPY DURING PANDEMIC

Chua Yee Min1, Adliah Mhd. Ali 1*, Chong Wei Wen1 & Chua Xin Yun2

1Faculty of Pharmacy, Universiti Kebangsaan Malaysia, Kuala Lumpur Campus, Jalan RajaMuda Abdul Aziz, 50300, Kuala Lumpur

2Pharmacy Department, Hospital Canselor Tuanku Muhriz, Jalan Yaacob Latif, Bandar TunRazak, 56000 Cheras, Wilayah Persekutuan Kuala Lumpur

Email: adliah@ukm.edu.my___________________________________________________________________________

ABSTRACT

The covid-19 pandemic has significantly affected the healthcare system, however, little isknown on the impact towards adolescent thalassemia patients and their caregivers on thetreatment. This is due to the changes of the clinic appointment for follow-up cases and someof the iron chelation therapy needs special administration at home. Therefore, this study aimsto explore the perspectives of adolescent thalassemia patients and their caregivers towardsiron chelation therapy during the COVID-19 pandemic. This qualitative study was conductedusing in-depth semi-structured interviews via telephone call with adolescent thalassemiapatients and their caregivers who attended the pediatric thalassemia clinic in HospitalCanselor Tuanku Muhriz between March to May 2021. A total of eight participants in thecaregiver group and nine participants in the patient group were interviewed. The themesidentified related to adherence during the pandemic were patient factors, medication factors,healthcare factors, and caregiver factors. Some of the barriers identified were due to changesin the healthcare process during movement control order, changes in patients daily routineand accessibility of the injection needles. Some of the facilitators of adherence were relatedto healthcare providers’ support, accessibility and adequate medication supply during thepandemic, easier administration at home and heightened parenteral monitoring. Generally,participants had expressed their opinion that the adherence to iron chelation therapy treatmentwere mostly not affected during the covid-19 pandemic.

THE RISK PERCEPTION OF SANTRI WHO STAY AT PONDOK PESANTRENTOWARDS COVID-19 TRANSMISSION

Dina Arifka, Hastinia Apriasari *, Lulu’ul Jannah, Vanda Azmi Sabrina, Zafira Amani &Lu'luatul Chizanah

Faculty of Psychology, Universitas Gadjah Mada; Jl. Sosio Humaniora BulaksumurYogyakarta, +62274550435.

Email: dinaarifka@mail.ugm.ac.id, hastinia.a@mail.ugm.ac.id,luluuljannah99@mail.ugm.ac.id, vandaazmi00@mail.ugm.ac.id,

zafiraamani@mail.ugm.ac.id, wminza@ugm.ac.id_________________________________________________________________________

ABSTRACT

Cases of the spread of COVID-19 in Pondok Pesantren occurred at Pesantren Krapyak.Nevertheless, there are still learning activities and people who live in the dormitory. Thisstudy aims to understand the behaviour response of santri mukim to the pandemicphenomena through risk perception towards COVID-19. This study uses a qualitativemethod with a case study approach. Data was collected through primary and secondarydata using interviews. This qualitative study case research resulted in five main themes thatare context, affect, culture, pandemic fatigue, and protective behaviour.

CAROTENOID IN ULAM SPECIES AS ALTERNATIVE FOOD INTERVENTIONTO COMBAT THE AFTERMATH OF THE COVID-19 PANDEMIC

Qurratu Aini Mat Ali 1, Farah Ayuni Mohd Hatta2*, Rashidi Othman3, Razanah Ramya4, WanSyibrah Hanisah Wan Sulaiman5 & Nur Hanie Mohd Latiff6

1,2Institute of Islam Hadhari, The National University of Malaysia, Selangor, Malaysia3 Department of Landscape Architecture, Kulliyyah of Architecture and Environmental

Design, International Islamic University Malaysia, Kuala Lumpur, Malaysia4Institute of the Malay World and Civilization, The National University of Malaysia,

Selangor, Malaysia5,6 International Institute for Halal Research and Training, International Islamic University

Malaysia, Kuala Lumpur, Malaysia

Emel: farahayuni@ukm.edu.my___________________________________________________________________________

ABSTRACT

Coronavirus disease (COVID-19) is a pandemic that threatens global health, socioeconomics,and the environment. During MCO 4.0, over 15,000 new COVID-19 infections were reporteddaily in Malaysia. The best treatment for this severe respiratory infectious disease isunknown, as are the long-term effects of acute COVID-19 (long COVID). Various dietarysources rich in bioactive ingredients such as carotenoids, flavonoids, steroids, and alkaloidsare being researched as an alternative food intervention to combat the COVID-19infection. Ulam, or Malay traditional vegetables, includes over 120 species, fromgroundcovers to large trees. However, there is little information available about the ulam interms of its health and nutritional impact. In fact, ulam has many benefits: antioxidant-rich,antimicrobial, rich in vitamins, etcetera. Ulam's health-promoting properties can be used infood or pharmaceutical applications to combat the COVID-19 pandemic's aftermath. Thepharmaceutical industry is essential in assuring the health of the community. There arevarious sources of ingredients being manipulated during the production of pharmaceuticalproducts. Thus, the study on the carotenoid composition and bioactivities in ulam is vital toprovide concrete evidence for ulam to be manipulated as Halal active pharmaceuticalingredients (APIs).

PSYCHOMETRIC PROPERTIES OF MALAY-VERSION SPECIFIC PHOBIAQUESTIONNAIRE AMONG PUBLIC UNIVERSITY STUDENTS

Nur Kamilah Amnani Ismail1, Shalisah Sharip1, Norfazilah Ahmad2 & Aishah Hani Azil 3

1Department of Psychiatry, Faculty of Medicine, Universiti Kebangsaan Malaysia, JalanYaakob Latif, Cheras, Kuala Lumpur

2Department of Community Health, Faculty of Medicine, Universiti Kebangsaan Malaysia,Jalan Yaakob Latif, Cheras, Kuala Lumpur

3 Department of Parasitology & Medical Entomology, Faculty of Medicine, UniversitiKebangsaan Malaysia, Jalan Yaakob Latif, Cheras, Kuala Lumpur

Email: shalisah@ppukm.ukm.edu.my

___________________________________________________________________________

ABSTRACT

Specific phobia is a subcategory of anxiety disorders that have not been well studied due tolimited culturally adapted tools to detect this problem. This study aimed to develop andvalidate a Malay-Version Specific Phobia (MVSP) questionnaire. The MVSP questionnairewas developed based on literature reviews and input from related experts for content validity.A preliminary version of the MVSP questionnaire consisted of 26 items. Three cycles ofcontent validity, a pre-test (face validity) and a pilot test were conducted. A final version ofthe MVSP questionnaire was used among 267 students. The validity and reliability wereassessed using exploratory factor analysis and Cronbach’s α for internal consistency,respectively. The final version of the 12-items MVSP questionnaire was assessed in the finalstudy. Of the 267 students, the majority are female students (70.8 %) with a mean age of23.28 (SD=4.98) years. Validity analysis from the final study indicated that theKaiser-Meyer-Olkin value was 0.77 and Cronbach's α for total items was 0.84. The threeextracted domains are animals, blood injection injury and situational. The newly developedMVSP questionnaire has good psychometric properties with three domains and is suitable tobe used as a specific phobia screening tool in Malaysia. Future study is suggested to providefurther construct validity.

VIRTUAL REALITY (VR) AS A PSYCHOLOGICAL INTERVENTION FORMENTAL HEALTH DURING COVID-19 PANDEMIC: A SYSTEMATIC REVIEW

Muhammad Hizri Hatta, Suriati Mohamed Saini, Shalisah Sharip, Chong Siew Koon,Farah Deena Adul Samad & Hatta Sidi

Department of Psychiatry, Faculty of Medicine, Universiti Kebangsaan Malaysia, KualaLumpur Campus, Jalan Raja Muda Abdul Aziz, 50300, Kuala Lumpur

Emel: hizhatt@gmail.com___________________________________________________________________________

___

ABSTRACT

In December 2019, a substantial number of patients presented with pneumonia of an unknownaetiology detected in Wuhan city, China. The World Health Organization (WHO) has called thisviral infection that spreads in the lung infection as COVID-19. COVID-19 has spread rapidlythroughout the countries causing a high mortality rate. Severe negative psychological sequela,i.e., stress, anxiety, insomnia, and depressive symptoms were reported. This requires various helpincluding psychological interventions which are pivotal for people with psychopathology. Therole of telepsychiatry, teleconferencing, and the application of virtual reality (VR) has beenrecommended to reduce mental health problems. To review existing literature and to concludewhether there is a definitive beneficial of VR as a psychological intervention for people withmental health problems during the COVID-19 pandemic. A systematic search for publishedliterature was performed across 5 electronic databases, i.e., Medline, Embase, PsycInfo, CochraneLibrary, and ACM digital library from 2019 to July 2021. Search strategies were developed basedon the following keywords with appropriate truncation and Boolean operators’ approach: (VROR Virtual reality OR simulated-3D-environment) AND (COVID* or corona*) AND (mental*OR psychologic* OR well* OR health*) AND (intervention). The quality of included studies wasemployed using the McMaster Critical Review Form for Quantitative Studies and was assessedby independent reviewers. Australian National Health and Medical Research Council’s(NHMRC) evidence hierarchy was employed to determine the level of evidence of the includedstudies. A meta-analysis will be employed if the data is adequate for a synthesis. If not, anarrative synthesis will be performed. A total of 379 studies from the 5 databases stated earlierwas incorporated in Covidence. From there, only 350 studies were included as 29 studies werefound to be duplicates. Subsequently, a total of 48 full-text studies were later assessed foreligibility as 299 studies were found to be irrelevant. Only 4 studies were finally included for dataextraction as 44 studies were excluded for multiple reasons, i.e., wrong study design, wrongintervention, wrong setting, wrong patient population, etc. The included studies have moderate togood quality. The synthesis from the 4 studies (Kolbe 2021, Siani 2021, Waller 2021, and Yang2021 et al studies) revealed that VR is highly recommended and useful for psychologicalintervention for people with mental health problems. There is a gap of knowledge to date as thereare no studies conducted in Malaysia to accurately assess the overall psychological interventionusing VR as an important, reliable, and doable method to address problems related to theCOVID-19 pandemic. This review exhaustively examines data searched systematically from 5electronic databases. As the studies are extracted from English-journal publications, studies thatare not published in English might not be represented. This review definitively concludes thatthere is a role of VR as a psychological intervention for mental health problems and there is anurgent need for VR software development (technology innovation and assessment) to combat thenegative psychological consequences of the COVID-19 pandemic.

FEAR OF CONTAMINATION: A MALAYSIA PERSPECTIVE

Noor Sharina Baharim1, Shalisah Sharip1 & Nor Haty Hassan2

1Department of Psychiatry, Faculty of Medicine, Universiti Kebangsaan Malaysia, JalanYaacob Latif, Cheras, Kuala Lumpur

2 Department of Nursing, Faculty of Medicine, Universiti Kebangsaan Malaysia, JalanYaacob Latif, Cheras, Kuala Lumpur

Emel: noorsharina.baharim@gmail.com

___________________________________________________________________________

ABSTRACT

Fear is a common human being feeling triggered by an object, situation or person and naturaldisaster. A recent study investigated the fear of contamination commonly associated withobsessive-compulsive disorder (OCD). An individual that suffers from this fear has beenurged to keep washing, cleaning, and avoiding so that not be contaminated. The study onareas in which people are most afraid of being contaminated shows lacking information.Thus, this study intended to analyse and investigate what domains that people are afraid ofbeing contaminated. This is a cross-sectional study conducted by recruiting healthy peoplewho live in Klang Valley, Bangi, respondents were asked to give scores and lists using googleforms that they are afraid of being contaminated. A New Malay contamination survey created23 items and this survey showed high internal consistency with Cronbach Alpha values of0.90 for the whole scale. 175 respondents participated, with major recruiters are female(83%) and male (17%) from 19-51 years old (Mean age = 26 years old, SD = 7.13). 4 groupsof contamination categories have been developed which result showed that 39.1% ofMalaysians are afraid of biological contamination, followed by 25.3% respondents havingfear of physical-related contaminations. The major finding of respondents rates highest whenrelated to contamination using a toilet (Scenario such as being contaminated when using thedirty toilet and saw human waste inside container onto toilet bowl) and contaminated withany form of the virus. The survey has achieved its aim by providing information about fearbeing contaminated among Malaysian unique cultures. This can be used as a screening tool indetecting the OCD subtype of contamination and early treatment adherence to patients inOCD prevalence.

ASSOCIATION BETWEEN RELIGIOSITY AND SPIRITUAL LEVEL TOWARDSLEVEL OF STRESS, DEPRESSION AND ANXIETY AMONG DARUL QURAN

TAHFIZ STUDENT

Ismarulyusda Ishak1*, Nor Aina Najiha Rusli1, Arimi Fitri Mat Ludin1, Nor Malia Abd Warifa,Farah Wahida Ibrahim1, Wan Nor Atikah Che Wan Mohd Rozali1, Dzalani Harun2, Mohd

Zaharen Md. Zahir3 & Muhammad Toriq Yaacob4

1 Biomedical Science Programme, Faculty of Health Sciences, Universiti KebangsaanMalaysia, Jalan Raja Muda Abdul Aziz, 50300, Kuala Lumpur

2 Occupational Therapy Programme, Faculty of Health Sciences, Universiti KebangsaanMalaysia, Jalan Raja Muda Abdul Aziz, 50300, Kuala Lumpur

3 Unit kaunseling Darul Quran, Jabatan Kemajuan Islam Malaysia (JAKIM), Jalan Hamzah,Ampang Pecah, 44000 Kuala Kubu Bharu, Selangor Darul Ehsan

4 Unit Penyelidikan Darul Quran, Jabatan Kemajuan Islam Malaysia (JAKIM), JalanHamzah, Ampang Pecah, 44000 Kuala Kubu Bharu, Selangor Darul Ehsan

Emel: ismarul@ukm.edu.my

______________________________________________________________________________

ABSTRACT

The practise of memorizing the Quran is a practice that is highly encouraged in Islam. TheQuran memorization practice is reported to positively impact a spiritual point of view on aperson who memorizes it. It is often assumed that tahfiz students have a higher level ofreligiosity or piety than ordinary students because the learning system at tahfiz institutes ismore focused on religious areas such as memorizing the Quran. This quantitativecross-sectional study was conducted to examine the relationship between religiosity andspirituality on the psychosocial wellbeing of tahfiz students in Darul Quran JAKIM. A totalof 125 Darul Quran Diploma students were selected using convenience sampling. TheMuslim Religiosity-Personality Inventory (MRPI) questionnaire was used to measure thelevel of religiosity, Spirituality Scale (SS) was used to measure spiritual level and DepressionAnxiety Stress Scale 21 (DASS-21) is used as a screening tool to measure studentspsychosocial wellbeing. From the data analyzed, There was a significant negative correlationbetween the level of religiosity and stress (r=−0.263, p <0.05), depression (r=−0.471, p<0.05) and anxiety (r=−0.259, p <0.05). A significant negative correlation was also seenbetween spiritual level and stress (r=−0.206, p <0.05), depression (r=−0.373, p <0.05) andanxiety (r=−0.231, p <0.05). The conclusion from these findings can be seen that religiosityand spirituality have a relationship with the psychosocial health of students where the higherthe level of religiosity and spirituality, the lower the level of stress, depression and anxiety.Therefore, memorizing the Quran can be an effective alternative in dealing with stress anddifficulties in one’s life.

RELIGION AS A SOURCE OF POWER: REFLECTIONS ON FOUR CRISES INTHE LIFE OF HAMKA

AkmalHistory Department, Faculty of Humanities, University of Indonesia

Emel: malakmalakmal@gmail.com___________________________________________________________________________

ABSTRACT

Haji Abdul Malik Karim Amrullah (1908-1981), better known as Hamka, was a profoundIndonesian ulama whose reputation was widely known throughout the Malay region. As theson of a great Minangkabau ulama, Haji Rasul (1879-1945), Hamka struggled with his earlyeducation. Having trouble with the educational methods applied in the school and surau,Hamka found it difficult to master various subjects, especially Arabic. During the PhysicalRevolution in Indonesia, Hamka had experienced years of long journeys in and out of theSumatran jungle to provide spiritual support for the freedom fighters. During the GuidedDemocracy era, Hamka was imprisoned for two years on charges of treason and conspiringwith Malaysia to assassinate President Soekarno without ever going through a trial. Duringthe reign of President Soeharto, Hamka was pressured to revoke the fatwa of the MajelisUlama Indonesia (MUI) regarding the prohibition for a Muslim to attend a Christmascelebration. The aim of this paper is to take lessons from the way Hamka faced theaforementioned crises. The research was conducted using historical methods consisting ofheuristics, verification, interpretation and historiography. Based on the findings, it isconcluded that Hamka always uses religion as a source of power in facing every criticalsituation in his life.

TO BE OR NOT TO BE (VACCINATED)? RELIGIOUS AUTHORITY DURINGCOVID-19 PANDEMIC IN ISLAMIC ACEH, INDONESIA

Muhammad Riza Nurdin

Visiting Researcher, Ritsumeikan University, Japan.

Email: 21v00220@gst.ritsumei.ac.jp___________________________________________________________________________

ABSTRACT

This study examines the contribution and contention of religious authority i.e., ulama orteungku, in Aceh province of Indonesia, in response to the Covid-19 pandemic. In January2021, the Indonesian government started an inoculation program to reach herd immunity.However, a survey (The Ministry of Health et al., 2020) shows that the Aceh population hasthe lowest acceptance of the vaccine, compared to other regions in the country. Known as aunique place for implementing the Sharia law in Indonesia, Aceh is predominantly Muslim.Religious authorities have been playing a significant role in Acehnese society for centuries.This paper will discuss the vaccine hesitancy among the Ulama as well as their contributionin helping the local government to speed up the vaccine rollout. These two contradictorymeasures show that religious authority offers two sides of the same coin, being eitherproductive or counter-productive at the same time.

INTRODUCTION OF VACCINES PASSPORT: A REVIVAL OF MEDICALTOURISM?

Noor Shuhadawati Binti Mohamad Amin1, Noriah Ramli1, Majdah Zawawi

1 Lecturer, Civil Law Department, Ahmad Ibrahim Kuliyyah of Laws International IslamicUniversity Malaysia

2 Lecturer, Islamic Law Department, Ahmad Ibrahim Kuliyyah of Laws International IslamicUniversity Malaysia

Email: shuhadaamin@iium.edu.my, noriahr@iium.edu.my, z.majdah@iium.edu.my___________________________________________________________________________

___

ABSTRACT

The COVID-19 pandemic is the most significant threat to humanity since World War II. Theglobal health crisis has changed the lives of all 7.8 billion people on earth and it is expectedto have a long-term effect on society, economics and politics. When the vaccine was foundalmost a year later, countries around the world rushed to access the vaccine supplies in a bidto curb the spread of the deadly virus including Malaysia. The National ImmunisationProgramme introduced at the beginning of 2021 in Malaysia was conducted in phasestargeting the adult population. The race towards achieving herd immunity in Malaysia bringshope to the tourism industry especially medical tourism. Malaysia ranked the top destinationfor medical tourism and globally recognised as the healthcare marvel that was adverselyaffected by the pandemic. The vaccination programme somehow gives confidence for therevival of medical tourism in Malaysia. This paper explores the impact of the NationalImmunisation Programme in Malaysia to help reduce the Covid-19 cases. Further, this paperexamines the introduction of the digital certificate as proof for vaccinations known as‘vaccine passport’ and its impact on the medical tourism industry. Acknowledging theimportance of this issue, this paper aims to analyse the possibility of reviving the medicaltourism industry In Malaysia when the country is ready to open its borders to everyonedepending on the success of the country’s immunisation programme and the validity of thetourist's vaccine passport.

THE ROLES OF KYAI TOWARDS PUBLIC AWARENESS REGARDINGVACCINATION OF COVID-19 IN MADURA

Naura Safira Salsabila Zain1, Naila Ummil Farah Zain2, Lulu’ul Watef3, Rhivaldy FaahimKamalulloh4 & Nurul Adhha5

1International Islamic University Malaysia2Ibrahimy University

3Sepuluh Nopember Institute of Technology4University of Islam Malang

5Sumatera Institute of Technology

e-mail: naurasafirasz3@gmail.com, munimfarah@gmail.com, lulukwatef76@gmail.com,rhivaldy.23@gmail.com, adhhanurul@gmail.com

___________________________________________________________________________

ABSTRACT

The spread of the COVID-19 outbreak in Madura has increased since early June 2021. Therapid increase of covid-19 cases was in line with the death toll of covid-19 during the periodof June-July. This significant increase was brought to the attention of the government andIslamic leaders (kyai) in Madura. The government decided to conduct the massive test ofcovid-19 for the road users and started to widely distribute the vaccine of covid-19 to preventthe transmission of covid-19. The lack of education of the Madurese community regardingthis pandemic outbreak made them afraid and ignorant of vaccination. As the populationwhose majority is Muslim and has a social culture that is very closely related to religiouselements, the Madurese community considers the position of the kyai to be superior even tothe charismatic government. Thus, this study aims to analyse the roles of kyai towards publicawareness regarding the covid-19 vaccination in Madura. This study uses a qualitative studymethod with data collection through the literature review and interview approaches. Thisstudy uses the theoretical framework of the trait theory of leadership by reviewing the role ofkyai on the awareness of the Madurese community through their fostered Islamic boardingschool (pesantren) and their influence with the direct da’wah as well as social media.

RESEARCH ON THE IMPORTANCE OF TASAWWUF PRACTICE AMONG THECOMMUNITY DURING THE MOVEMENT CONTROL ORDER (MCO) IN KOTA

KINABALU

Ahmad Tarmizi Abdul Rahman1; Suhailah Abdul Muin2; Nor-Ina Kanyo3 & NorcikeyonnSamuni4

1,2 Senior Lecturer, Faculty of Islamic Studies, University Malaysia Sabah.3Senior Lecturer, Borneo Institute for indigenous Studies (BorIIS), University Malaysia

Sabah.4 PhD Student, Faculty of Social Sciences & Humanities, University Malaysia Sabah.

Email: atarmizi@ums.edu.my

___________________________________________________________________________

ABSTRACT

Tasawwuf or Sufism is the pinnacle of knowledge, where Sufism is the inner purifier ofharmful impurities, a way for people who want Ma'rifat to God, and a way to know whetherworship is accepted or not. For KH. Ahmad Bakeri, the law of learning Sufism is fardhu ainor obligatory for every Muslim who is mukallaf because learning and practising Sufism willmake the human heart clean, know the true self, always think well of God and creatures, andwill have praiseworthy morals. This paper tries to look at the importance of the practice oftasawuf in the community during the period of the Movement Control Order (MCO) isimplemented. Among the indicators that want to be examined are such as religious practicessuch as obligatory prayers and Friday prayers in the mosque, holding religious activities suchas dhikr, berzanji, managing death, and others. The study was conducted on 50 respondentsaround the city of Kinabalu and the data were analyzed and presented in the form offrequency and percentage. The results of the study found that the ten (10) indicators of thepractice of tasawuf examined showed that the community still attaches importance to theconcept of performing activities in the congregation such as obligatory prayers in the mosque.However, following the current situation of Covid-19 infection which is showing anincreasing rate, respondents agreed with the government's restrictions and prohibitions on anyimplementation of public events that are feared to be the cause of the outbreak.

INTEGRITY DISHONESTY AND COVID-19 PANDEMIC

Fazilah Idris1,2, Fariza Md Sham2, Ummu Soleha Jamaludin2, & Natasha Nasir2

1Pusat Pengajian Citra Universiti, Universiti Kebangsaan Malaysia, 43600 UKM Bangi,Selangor.

2Institut Islam Hadhari, Universiti Kebangsaan Malaysia, 43600 UKM Bangi, Selangor.

Emel: fazilah@ukm.edu.my, farisham@ukm.edu.my, usolehajamaludin@gmail.com &tashanasir_edu@yahoo.com

___________________________________________________________________________

ABSTRACT

Integrity begins within oneself and is reflected in one's attitude and behaviour. It serves anessential role in the development of organizations and regions within the country as well as inprotecting the general well-being of the society. Contrary to expectations, despite theCovid-19 pandemic being in full swing, employee dishonesty continues to rise. Therefore,this paper aims to highlight cases of dishonesty during pandemic Covid 19 and the reasonswhy it occurred. The study employs a qualitative method to collect data and information byutilizing a semi-structured interview protocol. The respondents included five (5) Chief SeniorAssistants and Senior Officers from the Malaysian Anti-Corruption Commission (MACC)Community Education Division in Putrajaya. Atlas.ti software was used to analyse theinformation and data. The results of the study revealed that the employees committed four (4)main offences as stipulated in the Malaysian Anti-Corruption Act 2009 (MACC Act 2009)(Act 694): i) Soliciting/Receiving Gratification (Bribe), ii) Offering/Giving Gratification(Bribe), iii) Intending to Deceive (False Claim), and iv) Using Office or Position forGratification (Bribe) (Abuse of Power/Position). Moreover, it was found that there are four(4) factors that will influence dishonest behaviour, which are opportunity, culture, financialstability, and the social influences that affect employees to accept bribes. In conclusion, thesteps towards ensuring that employees are aware of the consequences of corruption anddishonesty of integrity to provide understanding and exposure of the negative effects must betaken, so that they are aware that their actions violate the law.

FAMILY RESILIENCE IN FACING RADICALISM FOR YOUTH DURING THECOVID-19 PANDEMIC IN SOMPILAN TEGALTIRTO BERBAH SLEMAN

YOGYAKARTA

Yusdani1, Ilham Akbar2, Januaryansyah Arfaizar1 & Muh Rizki1

1 Islamic law Doctoral Program, Faculty of Islamic Studies, Universitas Islam Indonesia.2 Magister of Islamic Education, Sunan Kalijaga State Islamic University.

Email: yusdani@uii.ac.id, akbarilham377@gmail.com, januariansyah@uii.ac.id,19933006@students.uii.ac.id

___________________________________________________________________________

ABSTRACT

The notion of radicalism is a discussion that will always be present in the life of the widercommunity. This study of radicalism will always be related to the development ofcontemporary ideologies. One element of society that is very easy and vulnerable toradicalism is teenagers or young people known as "youth", who are in the range of 16-19years old at the high school level in Indonesia. The presence of this understanding bringsmany impacts on social life. The social movement perspective is one of the many ways tolook at the religious phenomena adopted by young people in Indonesia. In addition,community leaders are role models for young people in Indonesia. There are several factorsthat allow the emergence of radicalism among adolescents, including mental health,economic factors, socio-political conditions and religious commitment from religiousunderstanding. One of the places where this understanding is developing is schools,especially during this pandemic where many activities are carried out online or variousinformation that is easily accessible via the internet. To counteract this radicalism so that itdoes not take root and influence teenagers, the role of the family is needed to counteract thisunderstanding. Family resilience or what is known as family resilience. The resilience of afamily is built through three key components that form the basis for maintaining resilience,including the Family Belief System; Organizational Processes; Communication andProblem-Solving.

THE INFLUENCE OF CONSUMPTION BEHAVIOR ON FOOD WASTE DURINGCOVID-19 PANDEMIC OUTBREAK DISRUPTIONS: A POTENTIAL THREAT ON

ENVIRONMENTAL SUSTAINABILITY

Zubaidah Mohd Nasir1 & Mashitoh Yaacob2

1Institute of Islam Hadhari, Universiti Kebangsaan Malaysia, 43600, UKM Bangi, Selangor2School of Liberal Studies, Universiti Kebangsaan Malaysia, 43600, UKM Bangi, Selangor

Emel: zuenasir@ukm.edu.my___________________________________________________________________________

ABSTRACT

In countries with middle- and high-income populations, the amount of edible food beingthrown away is alarming. The biggest causes of food waste are attributed to changes inconsumer behaviour such as overbuying due to covid-19 disruptions, these problems becomeworse. There is an urgent global appeal for household waste management to be considered asa critical public service, which could help lessen the impact of the covid-19 pandemic onenvironmental sustainability and health outcomes. The purpose of this paper is to analyze theprimary influential factors of food consumption behaviour on food waste duringpandemic-driven disruptions in Malaysia. A review of recent literature was conducted tounderstand the key factor influencing consumer behaviour toward food wastage. Someauthors found that, despite the recommendation of social distancing suggested by specializedhealth entities and government regulations, there was no significant change in householdpurchasing behaviour in the specific context of the covid-19 pandemic in terms of the habit offace-to-face shopping and the method of payment with cash. Meanwhile, consumers alsoprefer to keep rather than toss food away, which results in less waste during a crisis.However, some findings discovered that pandemic-related disturbances, includinglockdowns, storage restrictions, and stockpiling, as well as a lack of consumer cookingabilities and practices, contributed to increased household food waste during covid-19disruptions. It is possible to design efforts to assist consumers in changing their behaviourpatterns based on the key aspect of food consumption habits during covid-19 pandemicdisruptions.

COVID-19 PANDEMIC: DOES INTERNET ADDICTION AFFECTS TIMEMANAGEMENT, SLEEP QUALITY AND QUALITY OF LIFE?

Wan Nor Atikah Che Wan Mohd Rozali1,2, Ismarulyusda Ishak1,2, Nur Naja Aziz1, Arimi FitriMat Ludin1,3, Nor Malia Abd Warif1,2, Farah Wahida Ibrahim1,2, Dzalani Harun4,5, Mohd

Zaharen Md. Zahir3 & Muhammad Toriq Yaacob4

1 Biomedical Science Programme, Faculty of Health Sciences, Universiti KebangsaanMalaysia, Kuala Lumpur, Malaysia

2 Center for Toxicology and Health Risk Research, Faculty of Health Sciences, UniversitiKebangsaan Malaysia, Kuala Lumpur, Malaysia

3 Center for Healthy Ageing and Wellness, Faculty of Health Sciences, UniversitiKebangsaan Malaysia, Kuala Lumpur, Malaysia.

4 Occupational Therapy Programme, Faculty of Health Sciences, Universiti KebangsaanMalaysia, Kuala Lumpur, Malaysia

5 Centre for Rehabilitation and Special Needs Studies, Faculty of Health Sciences, UniversitiKebangsaan Malaysia, Kuala Lumpur, Malaysia

Emel: ismarul@ukm.edu.my_________________________________________________________________________________

ABSTRACT

Quality of life (QoL) is a broad concept that combines physical, functional, psychologicalhealth as well as social relationships. However, the COVID-19 pandemic has now to someextent affected many lives, especially students. The use of technology has played animportant role in teaching, learning and communicating. Since online learning and teachinghave been implemented, the use of technology, especially the internet, has increased. Itsexcessive use could negatively impact an individual's time management, sleep quality, andoverall quality of life. Therefore, this study is aimed to investigate the relationship betweeninternet addiction, time management, sleep quality and QoL. This cross-sectional study wasconducted online among 85 students of Tahfiz Darul Quran Kuala Kubu Bharu, Selangor.The instruments used were the Internet Addiction Test (IAT), time management patternquestionnaire, Pittsburgh Sleep Quality Index (PSQI) and WHOQOL-BREF form. Overall,most respondents have a mild level of internet addiction (n=55; 64.7%). Levels of internetaddiction had a significantly negative correlation with time management patterns (r= -0.258,p< 0.05) and QoL (r= -0.376, p< 0.05). Meanwhile, the result showed a positive andinsignificant correlation with sleep quality (r= 0.180, p= 0.099). For testing the predictors forQoL, the value of R2 is 0.339 indicating that 33.9% of the QoL variance can be determinedthrough the variance of other independent variables which were internet addiction, timemanagement and sleep quality where they were significantly (p<0.05) influencing the QoL.In conclusion, the level of Internet addiction among Tahfiz students of Darul Quran was at amild level and its excessive use will affect time management and QoL.

THE BEHAVIOR OF STATES AND SOCIETIES IN FACING EPIDEMICS MODELSOF HISTORY BETWEEN PAST AND PRESENT TIME

Yousef Abdulhameed BennajiThe Public Authority for Applied Education and Training (PAAET)

Emel: ya.bennaji@paaet.edu.kw

___________________________________________________________________________

ABSTRACT

Since the dawn of history, epidemics have been thrusting their claws into the whole worldbody. Many diseases and epidemics have passed and killed human lives, in addition toinflicting many other people throughout human history. Of course, Muslims have greatlysuffered from that much scourge, and their history registered the epidemics’ events, facts andeffects throughout different eras in different states and regions. This search will be limited tomentioning some examples of them such as the plague of Shirous in the year (6 AH / 628AD), the plague of Emmaus (18 AH / 639 CE), the plague of the girls or the “nobles'' (87 AH/ 705 CE), and the general plague in the year (749 AH / 1348 CE). Those epidemics haddevastating effects in all political, economic, social, religious, and scientific aspects. Mymethodology in this study was based on the inductive analytical approach through collecting,analyzing, and linking the information with the present time, then drawing the conclusions.As for the objectives of the study, it is to identify the concept of epidemics by mentioningsome models of them during the Islamic eras and the present era as well, along withidentifying how to confront epidemics and the behaviours of states and societies in facingthem. Some conclusions have been drawn from them; amongst them, epidemics have greatdangers that affect nations and peoples and destroy them, threaten the security of states andsignal their demise and decline. Most Islamic countries have been exposed to manyepidemics that have killed many lives; on the other hand, led to the increase in the wealth ofthe upper classes that include the high-ranking officials of the state, senior princes andbusinessmen due to the monopoly of goods and supplies. The measures of the states inconfronting epidemics differed from one state to another, and from one era to another,depending on the abilities of the states and their desire to relieve or not to relieve theirpeople; however, the social behaviour in times of facing the epidemics differ, for example,the rate of the theft, adultery, and murder crimes may decrease, and people supplicate to theirGod(s) to lift the affliction, cooperate among themselves to serve the sick, feed the poor, andalleviate the suffering of some social groups.

THE INFLUENCE OF EMOTIONAL REGULATION AND SELF-MOTIVATION ONHAPPINESS AND PSYCHOLOGICAL WELL-BEING DURING THE COVID-19

PANDEMIC IN COUNSELING SESSIONS IN MALAYSIA.

Nurshahira Ibrahim, Norhapizah Mohd Burhan, Sakinatul Raadiyah Abdullah , MaziahMahmud & Asjad Mohamed

Academy of Contemporary Islamic Studies, Universiti Teknologi MARA, Kampus Pahang,Malaysia

Emel: izahuiaum@uitm.edu.my___________________________________________________________________________

ABSTRACT

Since Malaysia implemented the Movement Control Order (PKP), emotional problems havebeen identified as a significant issue for people's mental health at this time. Depression andanxiety have contributed to a 2.4 per cent increase in psychiatric problems in Malaysia.Therefore, this study was conducted to evaluate the relationship between emotionalintelligence (emotional regulation and self-motivation), happiness, and psychologicalwell-being among counselling clients in one of the counselling agencies in Malaysia. A totalof 83 counselling clients answered the questionnaire. Structural Equation Modeling (PPS) inSmartPLS was used to psychometrically evaluate the data content of the questionnaire formand test the research hypotheses. The results of PPS analysis yielded several significantfindings: First, there is a positive and significant relationship between emotional intelligence(emotional regulation), happiness, and psychological well-being. Second, there is a positiveand significant relationship between emotional intelligence (self-motivation), happiness, andpsychological well-being. This study confirmed that practitioners' emotional regulation andself-motivation are essential variables to build joy and psychological well-being.Furthermore, the findings of this study can be used as essential recommendations to helppractitioners understand the diversity of perspectives on the construction of emotionalintelligence and serve as a guideline in counselling sessions to help achieve and maintaintheir emotional well-being in daily life.

THE IDEAS OF ISLAMIC THINKING TOWARDS ISLAMIC CIVILIZATIONRAHMATAN LIL ÂLAMIN TO FAMILIZE AND REALIZE COMMUNITY

WELFARE

Januariansyah Arfaizar 1, Navirta Ayu 2 & Yusadani 1

1 Islamic law Doctoral Program, Faculty of Islamic Studies, Universitas Islam Indonesia2 Islamic law Doctoral Program, Faculty of Islamic Studies, Universitas Islam Indonesia –

Lecture at STAI Yogyakarta

Email: januariansyah@uii.ac.id, navirta.ayu@uii.ac.id, yusdani@uii.ac.id___________________________________________________________________________

ABSTRACT

Islam Rahmatan Lil'alamin that we have heard in the past dozen years is a form of reaction tothe emergence of Islamophobia in the western world as a result of the incident in Twin TowerWorld Trade Center [WTC], September 11, 2001, and also to balance the concept of Clash ofcivilizations which depicted that Islamic civilization and western civilization would collide.We also regret that violent incidents have occurred in Bali, at the JW Mariott hotel and inother places. The concept of Rahmatan Lil'alamin is also an integral part of efforts to involvereligion in the process of realizing justice and world peace. Building a positive politicalperception of Islam will not be possible if we do not display the Islamic vision of RahmatanLil'alamin. Mercy is a divine gift that includes Rahman and Rahim. If Islam is interpreted andunderstood correctly and applied correctly, then we will be able to present both of them in ourdaily lives.

CURBING CHILD MARRIAGE IN MALAYSIA FOR THE BEST INTEREST OFTHE CHILD

Muhammad Al-Ghazalli Abdol Malek 1, Mohd Al Adib Samuri 1,2 & Noor Aziah MohdAwal3,4

1 Faculty of Islamic Stidies, Universiti Kebangsaan Malaysia, 43600 UKM Bangi, Selangor.2 Institute of Islam Hadhari, Universiti Kebangsaan Malaysia, 43600 UKM Bangi, Selangor.

3 Faculty of Law, Universiti Kebangsaan Malaysia, 43600 UKM Bangi, Selangor.4 Commissioner at the Human Rights Commission of Malaysia (SUHAKAM), 11th, Menara

TH Perdana, Jln Sultan Ismail, 50250 Kuala Lumpur, Federal Territory of Kuala Lumpur

Emel: p107399@siswa.ukm.edu.my___________________________________________________________________________

ABSTRACT

Child marriage in the modern world causes adverse effects on children's lives because it failsto prioritize children's rights, primarily for girls. Islam does not prohibit the marriage ofchildren, but their rights must be given priority since they are assets to the nation. Childrentend to suffer adverse and harmful effects from marriages, and it may even be harmful to theirreproductive health. On top of that, they may also be neglected, abused, and divorced at ayoung age. The practice of child marriage is still legal regardless of race, religion, or culturein Malaysia. Data were collected using a qualitative approach through semi-structuredinterviews with relevant agencies. Based on the findings, it is necessary to change theperception that the practice of child marriage, prevalent in the past, is no longer appropriatein the present social context. To prevent child marriage in Malaysia, the article providespolicymakers and stakeholders with suggestions for creating community awareness andadvocating for legal reforms.

IDENTIFYING THE ELEMENTS OF PSYCHOLOGICAL FACTORS TOWARDSFINANCIAL VULNERABILITY: A SYSTEMATIC LITERATURE REVIEW

Umi Hamidaton Mohd Soffian LeeFaculty of Economics and Muamalat, Universiti Sains Islam Malaysia (USIM), Bandar Baru

Nilai, 71800 Nilai, Negeri Sembilan.

Email: umihamidaton@usim.edu.my___________________________________________________________________________

ABSTRACT

The field of behavioural economics has seen an increase in the number of studies in recentyears, which have found that people's financial decisions are influenced not only bysocio-economic factors but also by psychological factors. Individuals as a consumer may beinfluenced by psychological factors to behave in a way that is at odds with traditional notionsof economic rationality. Across countries, both developed and developing, individuals share acommon aspiration towards buying decision behaviour and it is said to be largely influencedby economic factors. Consumers have been put under financial stress due to the currentfinancial situation which has been particularly worrying. Consumers are more likely to altertheir current spending habits to keep their financial situation as secure as possible and as aresult, psychological factors are important elements of financial vulnerability when making apurchase decision, consumers frequently think about and evaluate their financial situation aswell. Besides, there are a variety of internal and external factors that influence an individual'sfinancial decisions which concern psychological factors. However, there are still insufficientstudies that systematically review the existing literature related to psychological factors.Hence, the present article conducted a review on psychological factors as elements offinancial vulnerability practice by the consumer. This study selected articles from threeleading databases, Scopus, ScienceDirect and ProQuest.

CONCEPTS AND STRATEGIES FOR PROPHETIC LEADERSHIPDEVELOPMENT AT BOARDING ON ISLAMIC BOARDING

SCHOOLS, UNIVERSITY OF INDONESIA

Zikry Septoyadi; Vita Lastriana candrawati & Muhammadsafid Awae

Yogyakarta, Indonesia

Email: zikryseptoyadi@gmail.com; vitalastriana@gmail.com &16422199 @students.uii.ac.id_________________________________________________________________________

ABSTRACT

The Islamic Boarding School of the Islamic University of Indonesia is a modern Islamiceducation institution whose mission is to produce graduates who will becomeulama/intellectuals in the Archipelago especially in their respective provinces and to educatethem to become leaders of the nation. Based on this mission, leadership development is anintegral part of the learning process and activities of this boarding. This study aims toexamine the concept and development strategies of the prophetic leadership in thisboarding. The research method used by the researcher in qualitative research with a fieldresearch perspective. The researcher conducted interviews with key informants and directobservation on the learning process and leadership development in PP UII. The keyinformants in this study include the Head/Manager of the Boarding, some teachers (ustadz)and students (santri). The results showed that: 1) conceptually, the prophetic leadership at theIslamic Boarding School of the Islamic University of Indonesia (PP UII) is based on SurahAli Imron verse 110 which mentions three characteristics of the quality of Muslims as thebest, namely ordering the ma'ruf evil and believe in Allah; 2) PP UII develops the spirit ofprophetic leadership of the students through lectures and various activities of the boardingschool; 3) Supporting factors for the development of prophetic leadership include a strictselection system for the admission of students and the qualifications of teachers (ustadz) whoon average have doctoral and professor degrees. Meanwhile, the inhibiting factors includedsome students experiencing disorientation due to various influences from outside the lodge.

MOBILITY IN THE ISLAMIC ECONOMY: ITS POTENTIAL FOR APPLICATIONIN POST-CAPITALIST SOCIETY

Shinsuke NAGAOKAKyoto University, Japan

Email: nagaoka@asafas.kyoto-u.ac.jp___________________________________________________________________________

ABSTRACT

In the Islamic world, where modern capitalism penetrated with the dawn of modernity,intellectual efforts to revive a unique economic system began around the middle of the 20thcentury. This system, known as the Islamic economy, aims at fair economic activities basedon Islamic doctrine and overcomes various problems caused by modern capitalism, such aseconomic disparity, poverty, and underdevelopment. In the 1970s, a part of its intellectualactivities took shape in the form of Islamic finance, which has been widely acceptedthroughout the Islamic world as a faith-based financial practice. Since then, Islamic economicpractices have emerged in various industries other than finance, such as food, dailynecessities, fashion, tourism, and welfare. In addition, there are active attempts to revivevarious Islamic economic practices from the pre-modern era (historical Islamic economicpractices), and modern Islamic economic practices, which started with finance, are finallyemerging as a comprehensive and unique economic system in the global society of the 21stcentury. These practices of the modern Islamic economy are not necessarily created fromscratch only in the modern Islamic world. A unique economic system is devised byreconstructing various historical Islamic economic practices that supported the prosperity ofthe pre-modern Islamic world into a form that is applicable to the present day. However, if wepay attention to the horizontal connectivity unique to Islamic civilization, we realize that themodern Islamic economy is not based on a single linear path, “Islamic doctrine > historicalIslamic economic practice > modern Islamic economy,” but has multiple historical andcontemporaneous origins, and therefore has a high degree of versatility. The Islamic economyhas been practised under the dynamism of taking full advantage of the horizontal connectivityunique to Islamic civilization, swallowing diverse values and practices like a crucible, andgenerously providing the economic knowledge and institutions nurtured there to others. Thisdynamic is referred to as the “mobility” of the Islamic economy in this study.

SOCIAL ECONOMICS ANALYSIS ON ISLAMIC DISPUTE RESOLUTION INMALAYSIA: VALUE-BASED OR MARKET-DRIVEN?

Ai KawamuraAssistant Professor, Faculty of Business Science, University of Tsukuba, Japan

Emel: bduzuki4@gmail.com______________________________________________________________________

ABSTRACT

This presentation analyzes the Islamic finance dispute resolution system in Malaysia from theperspective of social economics. It will focus on how the value of the society is created, orhow the value of the society is creating its economic and social structure from thelaw-making process, political decisions, and from the dispute resolution apparatus for Islamicfinance. Such discussion on the value-based or market-driven economic system comes fromsocial economics. The social-economic analysis enables us to find out if the institution,theory, ideology, or system is “embedded” into the society or “disembedded”. The discussionon the “embedded” economic structure originates from Karl Polayi’s discussion on economicsystems. When an economic system is “embedded” into the social structure of the society, theeconomic system will create a healthy market. On the other hand, if the economic system is“disembedded” from the social structure, such inconsistency among social values andeconomic values will cause the economic system to create an unhealthy market. Thissocial-economic analysis had emerged in Islamic financial studies recently and created a newfield of research known as the Islamic Moral Economy. Islamic Moral Economy (IME)criticizes the reality of how the Islamic financial market has developed due to itssocial-economic environment. Therefore, this presentation will cover the emergence of theIME and reveal the ideological discussion on how the Islamic financial market shouldtheoretically aim to achieve its goal. By covering the social economics discussion on Islamicfinance and the emergence of IME, this presentation will conclude if Islamic finance disputeresolution in Malaysia could be categorized as value-oriented or market-driven.

POST-ISLAMISM IN INDONESIAN CONTEMPORARY CINEMA: A STUDY ONDUA GARIS BIRU BY GINA S. NOER

Dwi Firli Ashari; Atikah Ruslianti; Muhammad Ilham Nurul Karim;Shafira Deiktya Emte & Widya Citra Nastiti

Literature Department, Faculty of Humanities, Universitas Indonesia, Jakarta, Indonesia

Email: dwi.firli@gmail.com; atikah_aslih@yahoo.com; ilhamkarim.muhammad@gmail.com;xvrnda@gmail.com; widyacitran@gmail.com

___________________________________________________________________________

ABSTRACT

In the 21st century, religion is still an important aspect of Indonesian society. Islam as themajority religion plays an important role in the everyday life of Indonesians. In the early2000s, after the New Order era, Islamism began to develop more visibly and persuasively.Many religious and mass organizations have tried to implement it through variousmovements and forms to help shape the Indonesian society to be more Islamist in their belief,attitude, and behaviour. However, along with globalization, as well as the continuous growthof democracy and moderate Islam, Islamism eventually failed to dominate the society and didnot flourish as successfully as initially envisioned by its proponents. Post-Islamism emergedas an alternative to Islamism. It is a fusion of religion and culture, rather than politics.Therefore, post-Islamism emphasizes religiosity, diversity, and the ethical responsibility ofMuslims. The film is an effective medium that is used to promote the cultural project ofpost-Islamism to the Indonesian people. In this study, we discuss how post-Islamist views andvalues are represented through a film, Dua Garis Biru, by Gina S. Noer. This study analyzesthe changing social life due to the advent of post-Islamism. In addition, the role ofglobalization and humanism in the implementation of post-Islamic values in people’s dailylife is also discussed.

DIVERGENCE AND COMMONALITY OF LEBANESE AND SYRIAN MIGRANTS: ACASE OF MIGRANTS LIVING IN JAPAN

Moe NAKANISHIKyoto University, Japan

Emel: nakanishi.moe.65z@st.kyoto-u.ac.jp__________________________________________________________________________________

ABSTRACT

This study highlights the similarities between Lebanese migrants and Syrian refugees in thistime, and it aims to shed light on the proactive activities of Syrian refugees who are notbound by a stereotyped image of refugees. After the 19th century, those who migrated out ofthe historical region of Syria (referred to as the Syrian Arab Republic and the Republic ofLebanon in the present time), so-called Lebanese-Syrian migrants, have been able to leveragetheir business acumen to achieve great social and economic success. On the other hand, theSyrian civil war since 2011 has been called the "Worst humanitarian crisis of the 21stcentury" and Syrian refugees have tended to focus on refugees as objects to be “assisted”based on the humanitarian protection perspective. At present, 10 years after the outbreak ofthe civil war, Syrian refugees have become more diverse, and some of them may haveachieved economic success like the Lebanese-Syrian migrants. Therefore, this study willposition Syrian refugees as a new generation that is linked to the 150-year history ofLebanese-Syrian migrants who have been described in a positive light, not by using thestrong analytical framework that distinguishes between “migrants” and “refugees” asprevious researchers have done. It clarifies the dynamics of their global economic survivalstrategies by an analysis that mainly focuses on the case of the Capital Area of Japan.

SERAT MARDIPRACAYA: THE STUDY OF PHILOLOGY AND ISLAMICRELIGIOUS TEACHINGS

Noviana Dewi Shinta1 & Titik Pudjiastuti2

1 Sastra Daerah untuk Sastra Jawa, Fakultas Ilmu Pengetahuan Budaya, Universitas Indonesia2 Sastra Daerah untuk Sastra Jawa, Fakultas Ilmu Pengetahuan Budaya, Universitas Indonesia

Emel: novianadewishinta15@gmail.com___________________________________________________________________________

ABSTRACT

Humans are social beings who cannot live alone. Human life is always changing because itgets influenced from outside, such as the social environment. Everyone is born with goodthings from their parents. The hope is to achieve safety in the world and the hereafter. Thus,humans can find happiness and safety in life by learning what is good and right in the way ofAllah. One of the Javanese texts that give teachings of Islam towards goodness is SeratMardipracaya (abbreviated as SMP). This manuscript contains the teachings of Islam, suchas behaving well, leaving prohibitions and carrying out Allah's commands. The problem isthat SMP texts are not well understood by contemporary Javanese people. Based on this, thequestion that arises is how to make SMP texts understandable to contemporary Javanesesociety? And what are the teachings of Islam in the text? The purpose of this study, that is (1)to display the text of SMP and to reveal the teachings of Islam. The method used in thisresearch is philological research, while the content of the text is analyzed with an objectiveapproach. The results of this study indicate that the Serat Mardipracaya script is a piwulangtypescript that teaches humans to always behave in good things to obtain happiness andsafety, both in this world and the hereafter.

TOWARDS BUILDING NEW ISLAMIC WELFARE INSTITUTION STUDIES: ANINITIATIVE FROM JAPAN

Ammar KhashanAsia-Japan Research Institute, Ritsumeikan University, Japan

Emel: ammar@fc.ritsumei.ac.jp___________________________________________________________________________

ABSTRACT

Since the first articulation of the Islamic welfare activities in the early Islamic period andlater its legislation and implementation in the Medinan society, the Islamic welfare institutionrepresented primarily by Zakāt and waqf played a vital role in relieving poverty andsustaining development in Islamic societies. This role was operated directly or monitored bythe state itself on a practical level, and the legal foundation was laid down by Islamic scholarson a theoretical level. Although the essence of these Islamic welfare elements has never beenchanged since its establishment by the Qur’an and Ḥadīth, its detailed applications on anoperational level have always been subjected to jurisprudents’ discourses due to thecircumstances of time and place. However, the academic studies related to the Islamicwelfare institution have predominantly focused on details of the last-mentioned Islamicscholars’ legal efforts and furthermore on every element of this Islamic welfare institution,while discussion of the issues involved is done separately due to the nature of these studiesand the nature of the studied element itself. Moreover, with the rapid growth of technologyand the actively pursued adaptation of this medium for the Islamic finance and Islamicwelfare sectors, Fintech has been introduced into these fields and a new wave of revival hasstarted to examine its potential application in Islamic welfare. This presentation highlights therecent waves in Islamic welfare studies by featuring the approach of a related researchinitiative from Japan addressing the subject of the Islamic welfare institution. This study willexamine the theoretical aspects of this approach in particular concerning the previous andcurrent approaches to Islamic welfare research. I will provide the contextual background tothe related concepts by referring to examples from the traditional Islamic literature.

TRACING AHMAD AZHAR BASYIRS INTELLECTUAL LEGACY REGARDINGISLAMIC PHILOSOPHY AND THOUGHT

Yusdani1 & Januaryansyah Arfaizar2

1 Lecturer of Doctoral Program of Islamic Law FIAI UII Yogyakarta2 Student of Doctoral Program of Islamic Law FIAI UII Yogyakarta

Email: yusdani@uii.ac.id & januariansyah@uii.ac.id___________________________________________________________________________

ABSTRACT

The following article discusses the Islamic thoughts of Ahmad Azhar Basyir, one of thescholars and at the same time an Indonesian Muslim scholar who has mastered Islamicsciences in various fields. This figure has bequeathed works in the form of writings in Islamicphilosophy, Islamic law, Islamic Law methodology, Islamic politics and Islamiceconomics. However, studies on the thoughts of this figure in these various fields are stillrarely carried out. In the midst of the strong current of Islamic thought reform and theenthusiasm of the Indonesian people towards Islam in Indonesia today, it is urgent to considerand study the thoughts of this figure. One of the characteristics of Islamic thought initiated bythis figure is a philosophical and critical study in various fields of Islamic studies. In the viewof this figure, philosophy is and is one of the important aspects and foundations in thedevelopment of Islamic thought. For the development of Islamic thought in various scientificfields, ijtihad is needed by integrating the textual and contextual sides at the same time. Thedevelopment of Islamic thought in various fields aims to realize the welfare of the people.

THE MULTI-LAYERED NATURE OF THE LEGAL SYSTEM IN THE ARABRESOURCE MANAGEMENT SYSTEM: ‘HIMA’”

Natsuki CHUBACHIKyoto University, Japan

Emel: nchubachi2@gmail.com___________________________________________________________________________

ABSTRACT

Hima is one of the traditional rangeland management systems in the Arab region and means anature reserve area, where trees, water and grazing lands are protected from overuse on atemporary or permanent basis. Hima is said to have been invented in the Arabian peninsula inthe pre-Islamic period and has flourished across the Middle East until the twentieth century.Traditionally, the leaders of the nomadic tribes and settled ones decided rules on the use ofspecific lands and resources based on tribal customs and Islamic Law, though this traditionalaspect of Hima has been disappearing since the formation of nation-states in the twentiethcentury. Also, the changes in socio-economic structures, as well as the agricultural policies,shrank the necessity of Hima among the pastoral communities. However, with the emergenceof the environmental crisis and the reappraisal of common resource management, Hima isgaining the attention of researchers, governments, and international institutions. Today, thegovernments of the Arab countries such as Jordan, Lebanon and Saudi Arabia arerecommending the revival of traditional institutions, expecting that they can drag localcommunities into participation in the rangeland management. Until now, few researches havebeen conducted regarding contemporary conservation projects which are introducing orrelated to Hima. Therefore, this study aims to clarify the legal and institutional characteristicsof Hima systems, especially in Jordan. Then, it will discuss why the Hima is encouraged inthe context of preservation and conservation.

ORGANIZING COMMITTEE

PatronProf. Dato’ Ts. Dr. Mohd Ekhwan Hj. Toriman

Vice Chancellor, Universiti Kebangsaan Malaysia

AdvisorsProf. Dr. Fariza Md Sham

Director, Institute of Islam Hadhari, UKM

Prof. Emeritus Dr. Yasushi KOSUGIDirector, Asia-Japan Research Institute, Ritsumeikan University, Japan

Senator Dato' Jefridin AtanChairman, The Legacy Association of Tun Abdullah Ahmad Badawi

Chairpersons

Assoc. Prof. Ir. Dr. Nazrul Anuar NayanFaculty of Engineering and Built Environment, UKM

Prof. Dr. Shinsuke NAGAOKAASAFAS, Kyoto University, Japan

Deputy Chairperson

Assoc. Prof. Dr. Mohd Al Adib SamuriDeputy Director, Institute of Islam Hadhari, UKM

Dr. Khashan AMMARAsia-Japan Research Institute, Ritsumeikan University

SecretaryMrs. Siti Asuha Said

Financial OfficersMrs. Siti Maheran Ismail @ Ibrahim

COMMITTEE

International RelationDr. Muhammad Hakimi Mohd Shafiai

Dr. Shifa Mohd Nor

Participants, Registration and Food & BeveragesMrs. Fatin Hanani Badrul Zaman (Head of Committee)

Mrs. Faridah AbdullahMs. Nurul Syahada Din

Protocol, Reception and SouvenirsMrs. Noor Hayati Ahmad Rasol (Head of Committee)

Mrs. Zaidatul Akmal @ Sri Banun DolmatMrs. Saidatul Akma Saad

Conference PaperTs. Dr. Farah Ayuni Mohd Hatta (Head of Committee)

Dr. Muhammad Hilmi JalilDr. Shamsul Azhar Yahya

Publishing and PrintingMr. Wan Muhammad Hazim Wan Mustapa (Head of Committee)

Dr. Mohd Hafiz Safiai

Conference Session and ReportsDr. Norshariani Abd Rahman (Head of Committee)

Ms. Zubaidah Mohd NasirDr. Ahmad Yunus Bin Mohd Noor

Dr. Nasruddin Yunos

LogisticsMr. Mohd Rusydi Baharom (Head of Committee)

Mr. Mohd Nor Adzhar Adnan