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Islam encourages harmonious family interaction between a mualaf with his non-Muslim family, provided it does not contradict any Islamic teachings. Muslims are prohibited from celebrating religious ceremonious of other religions, because it could affect their belief in Islam. Muslim converts occasionally encounter this difficult situation as they still have to interact with their non-Muslim family. The difference in religious belief leads them to change their interaction practices in order to adhere to the Islamic concept of faith (Tawhid). Thus, this study analyses Indian mualaf interaction with their non-Muslim family during the celebration of Hindu religious celebration. This is a qualitative research using content analysis and semi-structured interview. 20 respondents were selected through purposive sampling among mualaf Indian men and women, who were Hindus, attending classes at Kompleks Darul Hidayan (KDH) Kuala Lumpur and have converted to Islam for at least a year. Data collected were analysed descriptively and thematically. Research results find that some of the Indian mualaf visited their non-Muslim family members during the Hindu religious celebration day but did not participate in any Hindu religious ceremony. Some of them did not even contact or visit their non-Muslim family members. The research implication shows that the Indian mualaf at KDH understand the proper Islamic method of interaction with their non-Muslim family during Hindu religious celebration. [ABSTRACT FROM AUTHOR]

Malay culture and Islam are strongly integrated, whereby Islam has, since its arrival, influenced the Malay way of thinking, morality, behavior, belief and faith. However, daily practices, which did not conform to true Islamic teachings, caused the Malay community to regress. This study analyzed the issue of regression faced by the Malay Muslim community in the mid-20th century, while identifying the role of Qalam, an Islamic magazine, in shaping the minds of the Malay community to prepare them for modernization before independence. A qualitative historical analysis and interpretation was conducted on the contents of Qalam magazine as the main reference and various other sources from the National Archives of Malaysia and the University of Malaya Library. Qalam had undoubtedly raised the voice of modernization and change among the Malays to move forward in line with increasing rapid development. Qalam had not only built a sense of social awareness and responsibility in the Malay community but also clarified the importance of changing their mindset towards the beliefs and traditional practices such as blind acceptance of predestination and superstitions which hinder the progress of the Malays. Qalam advocated the role of the ulama in leading and molding the minds of the Malay community to realistically and diligently face the challenges of modernity. Hence, the Malays must be aware of their own weaknesses, particularly, on the importance of reasoning, in order for them to overcome the state of stagnation and backwardness of knowledge and strive towards building excellence in the true Islamic way. [ABSTRACT FROM AUTHOR]

Extremism is not a new character in the social system of Muslims. This understanding is deeply rooted and often comes through misleading representations that make it difficult for the public to determine its true principles. The dispersion of some of them is extensive, well-planned and organized. The rapid changes in technology and the diversified media dissemination are among the factors this belief continues to penetrate the world and influence all social levels including professionals. Continuous efforts should be carried out to curb this belief from interfering with the unity of religion. In order to do so, this article will elaborate on the findings of the study to determine the level of knowledge and understanding of extremism among Muslims in Malaysia and the extent to which they react to extremism. Cross sectional survey design was used as the research method. The data were obtained through a set of questionnaires from 1459 samples of Muslim civil servants selected randomly from all over Malaysia. The data were analyzed by descriptive statistics using Statistical Package for Social Science (SPSS) version 22.0. The results show that the level of knowledge of Islamic extremism concept is high at min=4.06, sp=0.51, level of understanding of Islamic society on extremism is also high, min=4.30, sp=0.45 and their prevention reaction to extremism activity is also high, min=4.19, sp=0.42. It is crystal clear that overall findings of the study show that the Muslim community in Malaysia has matured into extremism affairs and has taken proactive approach in dealing with issues related to extremism. This finding also shows that the movement is still under control but should be monitored to maintain the religious harmony among the Muslim community in Malaysia. [ABSTRACT FROM AUTHOR]