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The followers of the Sufi path often associate their practices through the way of tariqa, particularly in their respect for the shaykh. However, there are those among them who take their reverence for the shaykh or guru to an excessive level. One form of homage is through kissing the feet. This action has become a debated issue on social media, leading to discussions and shifts within different factions. To what extent is the act of kissing the shaykh's feet rooted in and permitted by Islam? This paper aims to identify the relevant sources regarding the issue of kissing the shaykh's feet as a form of respect. The study takes a qualitative approach using library research and data analysis. The data is descriptively analysed thematically. The study's findings indicate that there is no valid evidence supporting the act of kissing the shaykh's feet as a basis for practicing proper etiquette towards the guru. Nevertheless, some scholars permit this act with the condition that it is not done in the manner of prostration and not frequently. However, the view that rejects it is stronger based on religious evidence and local customs. All parties should exercise caution and avoid excessive expressions of actions that could lead to forms of idolatry. Simultaneously, differing viewpoints should be handled harmoniously to reduce endless disputes and harm among various factions. [ABSTRACT FROM AUTHOR]

Taking arguments from hadith without accurate methodology will give rise to wrong narratives against Islam, such as radical ideology, takfir, tabdi‘ and extremism. There are currently groups that employ hadith proofs outside of their intended context. This abuse is capable of harming the public’s faith and comprehension. Consequently, this study will concentrate on the distortions of hadith arguments that occurred in the past and contemporary times by identifying the issue and its existence. This study uses a qualitative approach that will collect all inaccurate hadith argumentation methods from references in hadith books, sharh al-Hadith, manhaj istidlal and qawaʻid hadithiyyah in the discipline of hadith science. The data were evaluated descriptively and thematically. The impact of this research is useful in explaining the flaws in the context of hadith arguments and serves as a reference for students majoring in hadith and stakeholders. [ABSTRACT FROM AUTHOR]

The outbreak of COVID-19 pandemic has led to abrupt changes and new challenges to teaching and learning (TL) practice at all levels of learning institutions. This includes tertiary Islamic studies courses, often associated with face-to-face TL. This research aims to explore the implementation of TL which applies Education 4.0 characteristics that emphasize on the use of alternative assessment. The capacity to incorporate Education 4.0 in TL practice of Islamic studies courses is considered average. Only a few courses were adapted for the Education 4.0 characteristics as many lecturers prefer conducting summative assessment. This study explored alternative assessment and analyzed the different forms practised in Islamic studies courses at Universiti Kebangsaan Malaysia (UKM) before the outbreak of COVID-19 pandemic. This is a qualitative study using content analysis design. Data were collected from course proforma of all courses offered for two academic sessions, 2018-2019 and 2019-2020. The data were analyzed statistically and descriptively. The findings show that the practice of alternative assessment in the studies courses was initiated in the academic session 2012-2013. Yet the number of courses involved was small and inconsistent. Various initiatives introduced in the Malaysian Higher Education Plan for 2015-2025 and UKM Education 4.0 Framework in 2017 motivated some lecturers to apply alternative assessment in TL sessions. Additionally, various forms of alternative assessment used by the lecturers included project-based activities, fieldwork, essay writing, oral presentation, seminars and online assessment using digital technology. This study underlines the importance of alternative assessment in Islamic studies courses as it contributes to development of students’ generic skills and learning experience. Besides, it reduces lecturers’ dependence on using final examination to assess student performance for course learning outcomes. Further, the implementation of alternative assessments portrays the flexibility of Islamic studies courses in adapting to current changes and challenges. [ABSTRACT FROM AUTHOR]

Islam emphasises on producing well-rounded individuals who are equipped with strong faith, noble identity and able to contribute extensively to religion and nation. Islam views service to others as part of ‘ibadah (submission). Also, it relates to Islam as a religion of mercy (rahmah) and promoting good (da’wah) by offering services and bringing positive changes in the community. This article aims to clarify the roles of community Service-Learning (S-L) based on the philosophy and objective of education in Islam. Islam draws attention to education specifically experiential learning where theories of knowledge and real-world activities are blended together. Service-Learning offers a meaningful learning experience by applying theory of knowledge to the real world through services to the community. A systematic review approach was employed in gathering the reports and articles on Service-Learning practices across countries from the year 1995 until 2019. It is discovered that Islam gives special emphasis on learning and servicing to others. In fact, the latter is considered as a part of submission and promoting changes (islah) in community. From the Islamic perspective, S-L provides many positive impacts. It builds good character among Muslim students, enhances their social awareness and promotes civic responsibility. Additionally S-L has rewarding impacts on students faith. From the lens of da’wah, S-L brings positive religious changes to the society. Thus, it is suggested that S-L is implemented extensively in Islamic studies courses and programmes. [ABSTRACT FROM AUTHOR]