The implementation of oncofertility services is of great importance among cancer survivors of reproductive age to ensure a good quality of life. However, the uptake of this service among Muslim patients is very challenging because of inconclusive laws or evidence based on the Islamic perspective. Hence, we summarized the limited evidence available to consolidate current recommendations for oncofertility practices in the Muslim population in Malaysia. The available \"fatwa\" and \"muzakarah\" regarding reproductive procedures and gamete cryopreservation in Islam was searched from the recommendations of local and international bodies, including published and unpublished sources. The relevant information was then extracted according to the current understanding of dilemmas in oncofertility practices in Malaysia, tabulated, and consolidated. Most of the available \"fatwa\" has been revised by recent \"muzakarah\" to suit current oncofertility practices. Most Islamic organizations support the practice of oncofertility in Muslim hence indicates that oncofertility services are permissible. Therefore, proper recommendations and counseling are paramount to ensure understanding among Muslim patients.

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In this study, we extend the recently heated debate that compares the performance of Shariah compliant equities with their non-Shariah compliant counterparts especially during the Covid-19 shock. Unlike the existing literature, which uses stock market index level data to reach controversial conclusions, we use firm-level stock returns data to find robust evidence that Shariah compliant stocks outperformed their conventional counterparts during the Covid-19 market meltdown. More specifically, we find that the prices of Shariah compliant stocks reacted to the increase in Coronavirus confirmed cases and government social distancing measures with lower negative returns than the prices of non-Shariah compliant stocks. Overall, our findings imply that Shariah compliant stocks fared better during the Covid-19 crisis episode.

The Human Genome Project (HGP) is a remarkable medical science breakthrough that enables the understanding of genetics and the intervention of human health. An individual\'s health is influenced by physical, emotional, social, intellectual, and religious factors. Among these, religious beliefs shape our thinking on cloning, stem cells, and gene editing, affecting healthcare decisions and the motivation for seeking treatment. Is the human genome sacred? Does editing it violate the idea that we\'re made in God\'s image or allow us to \"play God\"? Understanding the perspectives behind the fundamental religious doctrines of Islam, Christian, Hindu, and Buddhist on gene editing/therapy in somatic and germline cells would ensure a right balance between geneticists and theologians in providing the best healthcare while catering to individual beliefs.

The present data from 194 customers of small and medium enterprises (SMEs) is about their acceptance of Islamic microfinance in Kano State, Nigeria. The dataset includes variables such as gender, age, marital status, duration as customer, account operate, annual income, type of business, service quality, perceived value, corporate image and religiosity of customers in Kano State. A survey from March to June 2019, self-administered questionnaires were used for data collection. This data may help scholars to understand how people of Kano State accept Islamic microfinance interacted with service quality, customer perceived value, corporate image and religiosity.

This research aims to evaluate the suitability of cryptocurrency as money from the Islamic perspective. Money, in the Islamic perspective, has specific characteristics and requirements, such as stability and is based on assets. Cryptocurrency may not fulfil this as it has queries as money from the Islamic perspective. The research method applied data of 23 cryptocurrency prices and related information. The result shows that cryptocurrency is hugely volatile and has limits to being called \'money,\' as it is limited and used for speculation, which is prohibited in Islam. The research implies that Muslims would be reluctant to use cryptocurrency as money, as a currency of transaction. This reason raise an expectation that the cryptocurrency will not develop rapidly in Muslim countries.

Genetically modified organisms (GMOs) have increasingly dominated commodity crop production in the world in the endeavour to address issues related to food security. However, this technology is not without problems, and can give rise to bioethical issues for consumers, particularly Muslims. The Islamic perspective on GMOs is complex and goes beyond just the determination of whether food is halal or not. If the food is halal, but the process to obtain it is not thoyibban, as it is unethical, then the food cannot be permitted under the Maqasid al-Shari\'ah. This paper examines ethical issues pertaining to GM crops and how the related ethical issues contradict with Islamic principles beyond the binary distinction between the contaminated and uncontaminated food. Since GM technology is a contemporary issue that may not be directly addressed in the al-Quran and Sunnah, other Islamic sources should also be referred to when drawing up this code of ethics to achieve the objective of Syariah (Maqasid al-Shari\'ah). Maqasid al-Shari\'ah can be applied to frame the Islamic bioethics guideline as it is comprehensive and encompasses moral principles directly applicable to modern biotechnology. The paper subsequently explores how the principles of Maqasid al-Shari\'ah are applied in addressing these ethical issues.

Gender representation in Islamic bioethics research in the twenty-first century has not been studied. To study temporal trends in representation of female subjects in Islamic bioethics research, PubMed-listed publications on Islamic bioethics from years 2000 to 2014 were reviewed for gender participation in human subjects\' research. There were temporal trends of increasing publications of Islamic bioethics-related human subjects\' research (64 papers over 15 years; R 2 = 0.72; p < 0.0004). Female subjects were well represented with a trend toward increasing participation. This was true for women from Muslim-majority countries even in non-gender-focused studies over the past 15 years.

This article investigates the diets of neighboring Christians and Muslims in late medieval Spain (here 13th-16th centuries) through the analysis of the stable isotopes of carbon (δ(13) C) and nitrogen (δ(15) N) in adult human and animal bone collagen. Twenty-four Christians and 20 Muslims are sampled from two adjacent and contemporaneous settlements in the township of Gandía on the Mediterranean coast, together with the remains of 24 animals. Statistical differences in both δ(13) C and δ(15) N reveal that the diets of the two faith communities differed, despite living side-by-side. These differences may relate to inequalities in their access to foodstuffs, particularly to C3 /C4 grain and/or possibly terrestrial meat sources, though cultural preferences are also highlighted. Isotopic values for animals were also found to vary widely, both between and within species, and this provides a window into the local livestock economy.