Indonesia and Malaysia generally have the same Islamic character and history, so the development of Islamic law also has the same roots. Then there were differences in the development of Islamic law, including the law on waqf, which was caused by differences in colonial history. The Dutch colonized Indonesia, and Malaysia was colonized by the British. Therefore, they have different systems and state administrations. This study aims to explain how much support for positive legal products that regulate waqf impacts the development of productive waqf instruments in Indonesia and Malaysia, although with different legal systems. This research is literature research with a juridical-normative approach with a qualitative model. Analysis of the data used is the interactive analysis model of Miles and Huberman. The study results in show that in Indonesia and Malaysia, waqf legal products have existed since the sultanate era, colonial era, and independence era. Waqf legal products in Indonesia regulate more about waqf of immovable objects, which are regulated in different legal products. However, since the birth of the Waqf Law in 2004, waqf has not only focused on immovable objects but also movable and productive objects following the development of the financial world. And business. Likewise, in Malaysia, the legal product of waqf is included in family law which is regulated in the law in each different country, including the territory of the alliance. Productive waqf has also penetrated productive economic efforts by the purpose of waqf.

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Issues affecting senior citizens often come under the research radar amongst scholars; one of which is an internal crisis such as loneliness, anxiety, and depression either at home or in old folks’ homes. This research intends to study the spiritual practices like the daily routines of the elderlies residing in Darul Hanan Elderly Care Centre, Penang, as well as analyse their emotional impact, in overcoming loneliness, ensued from their spiritual practices. This is a qualitative study with a case study design. A total of 20 female senior citizens were interviewed. The selection of the study sample used is purposive sampling based on data saturation. The method applied was a semi-structured interview. Research data were analysed descriptively using Atlas.ti. The study finds that there are seven spiritual practices for the elderly at Darul Hanan Elderly Care Centre, Penang. They are daily and compulsory prayers (salat fard) in a congregation, night prayers (qiyamullayl), supplementary (sunat) practices, Qur’anic recitation, chanting praises for Allah (dhikr), chanting for forgiveness from Allah (istighfar), and attending religious lectures. The study also finds that there are 18 positive emotions of the elderly, such as fun, calm, happy, and relieved, after performing spiritual practices that are capable of overcoming loneliness. This makes the spiritual aspect an undeniable measure in overcoming loneliness for the elderly at old folks’ homes in ensuring the happiness of the elderly.