This article is an attempt to compare the teachings of Confucius and Islam, specifically The Four Books, which are authoritative works on Confucius, and the original sources of Islam, Qur’an and Sunnah. The Four Books are the most quoted sources of Confucius’ thought, namely The Great Learning (Da Xue), The Doctrine of the Mean (Zhong Yong), The Confucian Analects (Lun Yu) and The Works of Mencius (Mengzi). The focus shall be on the concept of family and filial piety as found in Confucianism and Qur’an and Sunnah. Both the teachings of Confucius and Islam emphasise the importance of virtues, ties and order in the family system, for example, the husband is the head of the family and responsible for the family’s existence and security. Islam and Confucianism are both patriarchal, and the husband and men are protectors of the family and deserve much respect. Young members of the family must respect and obey the elders and vice versa. To Confucius, these virtues are the heavenly way and must be

This article analyses the status of Indian

Meat comprises of important nutrients for human body. As population of human increases, the demand for meat also keeps increasing. Therefore, a new alternative is introduced by inventing a cultured meat obtained from the outer side of the animal's body and became the rumours in the 1930s. In spite of that, the idea of cultured meat invention was only realized in 2013 by a Dutch scientist which was invented a burger-shaped cultured beef. However, this invention did not exist in the time of the Prophet, his companions and the tābi'īn and it becomes a polemic among the Muslim community regarding of its halal status nowadays. The existence of cultured meat in the current society needs a clear explanation and procedure in fiqh because it is one of the new discoveries in food industry. This study is important as to provide a good understanding and new knowledge to the Muslim society. A clear fiqh approaches will give guidelines to the society whether considering it as a staple or alternative diet. Otherwise, they may avoid to consume cultured meat product as a precaution from haram and uncertainty (shubhah) and also may ensure of the purity of soul abreast with the main objective in sufism’s live. This study used qualitative descriptive research method by analyzing some previous studies as secondary sources that have been recorded elsewhere, processed, printed and disseminated to the public. The results found that cultured meat is a new discovery in Malaysia. Although the original law for this cultured meat is halal law, if it does not meet the shariah principles and criteria, it is considered haram. This review paper highlights on the halal status of cultured meat from fiqh and sufism in terms of the transformative form of Allah’s creation. Based on the primary sources of fiqh and sufism, the status of cultured meat is considered halal provided if in the condition of shortage of meat is affected the needs of population and also it causes no harm to people to consume as to enhance the prosperity of human beings. Further research must also be done to verify that it is also tayyiban and fulfils the maqasid in Islamic nutrition and the effects of consumption to consumers.

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Islam in Southeast Asia (SEA) in general and in Malaysia, Indonesia and Brunei in particular, has been dominated by the ideology of Sunnism since it arrived in the region in the 11th century. However, since few decades ago, other theology especially Shi'ism started to grab the followers among the Sunni Muslim society in the region amidst the controversies arisen. This paper studies the influence of Shi'ism among the Sunni Muslims in SEA particularly in Malaysia, Indonesia and Brunei in order to know how Shi'ism spread and its responses from Muslims scholars as well as religious authorities in the region. By employing library research and observation, this research present the current development of Shi'ism in the region and portray the analytical study on the responses and the opinions of Muslim scholars as well as with the prominent figures of the religious authorities in Malaysia, Indonesia and Brunei. Among the important findings of the research is that Shi'ism managed to get footstep in the region after the Iran revolution in 70 th through various methods, education mission, socio-cultural relation as well as ideological propagation. However, as a new ideology, Shi'ism has sparked diverse responses and created polemic among the Muslims society especially among the Muslim scholars and the Islamic authorities in the region due its sensitive issue ideologically, economically and politically.