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This paper analyses the function of arbitration at Patani Muslim Religious Committee Council (PMRCC) and offers mediation mechanisms as an alternative way of solving the matrimonial disputes among the Muslims in the Malay-Muslims majority areas. Conceptually, dispute resolution is being recognized as an effective way in the field of adjudication in Islamic law. Although there have been attempts to implement dispute resolution mechanisms in the Muslim Religious Committee Councils (MRCCs), no attempt so far has been made to upgrade them. To a large extent, dispute resolution has been implemented gradually since the beginning of the establishment of the councils. This paper intends to investigate the current trend and the future direction for the implementation of dispute resolution in PMRCC by exploring the available alternatives to the continued pursuit of the process of dispute resolution in PMRCC while at the same time strengthening the existing structures. Finally, the author will provide some suggestions as to how dispute resolution in PMRCC might operate. The author will also highlight the strength and weaknesses of arbitration under Thai civil law with a view toward a better legal provision for arbitration.

Northern Nigeria is a Muslim dominated part of the country. Despite all the resources committed by the government in pursuit of achieving Zakat and Waqf noble objectives and different policies, embarked upon to combat poverty in the country, the realization remains a mirage in Northern Nigeria. The effectiveness of the various methods chosen in bringing about the changes has remained a question begging for answer. However, This paper, in an effort to explore opportunities, avenues and policies for making positive contributions to national development has posited that, through Zakah and Waqf every individual in the society is assured of minimum means of livelihood, The potential roles of two Islamic institutions; Zakat and Waqf in poverty eradication are herein discussed as well as how Islam uses them among others to achieve the goals. The paper attempts to define a new approach to poverty analysis and suggests a way to make the role of Zakat and Waqf more effective in the poverty reduction. The paper is analytical with presentation based on survey of relevant literature, with a view of adding to existing literature as well as synthesizing opposing views on the socio-economic role of Zakah and Waqf, also the process of their revitalization in the modern time. It concludes with other useful suggestions and recommendations for Nigerian Government and Muslims especially the Northern part.

This paper presents the experience of one of the Islamic world universities in teaching Arabic language online (remotely); It is the Sultan Sharif Ali Islamic University (UNISSA). The paper dealt with this experience by stating its most important components, characteristics, reasons, and the most important challenges and difficulties it faced, at the same time, the study suggested some recommendations that may contribute to addressing those challenges. The study concluded that the experience of "Teaching Arabic language online" at Sultan Sharif Ali Islamic University is a very modern experience created by the circumstances of the Corona pandemic, which obligated everyone to social distancing as a part of safety measures as well as one of the foundations of distance education. The study concluded also that this experience has strengthened the idea of adopting this system in the future, and taking it as part of the education system at the university; taking into account the tremendous technological developments that have imposed themselves on the world and the changes in the life system with the pandemic and beyond it, especially in the Sultanate of Brunei Darussalam, which is considered a role model in controlling the pandemic and preventing its spread. The study recommended the need to conduct more field research to determine the appropriateness of this type of education for learners, and the extent to which it achieves its educational goals.

Commodity murabahah has received extensive exposure since the Islamic financial industry shifted from bay’ bithaman ajil for its banking and financial products. The muamalat based contract which is innovated from the classical tawarruq with certain modifications has proliferated in many of the retail products in Malaysia including home financing. This paper analyses the financing facility offered to Malaysian homebuyers to investigate the extent of safeguards present in the facility when there are project abandonments. The operation of commodity murabahah as practiced in Malaysia for houses under construction are discussed and analysed with respect to their operations to know whether they conform both in form and substance. The analysis is done via library research while semi-structured interviews on operation of the facilities are done with experts in the field. The study finds that the commodity murabahah facility catered lacks the necessary safeguards for customers of Islamic banks. This can further aggravate the situation of homebuyers who have no proper recourse when their under constructed houses are left abandoned by developers. The paper calls for a more Shariah based oriented facility for houses under construction which is close to its muamalat nature in order for the rights and obligations of parties involved in home financing be inherent.

Coronavirus disease (Covid-19) has become global pandemic, which affects all countries in the world including Indonesia. The mitigation of covid-19 pandemic in Indonesia cannot neglect the role of religion, since religion constitutes the main identity of most people. Hence, religion becomes value reference and ‘system of knowing’, including in addressing the covid-19 pandemic. By employing comparative and content analysis, it is hoped that this paper will constitute a significant contribution in unravelling the complex role of religion in dealing with covid-19 pandemic, most particularly in the context of post-truth. There are three concerns of this paper. First, it examines the challenges of religious conservatism towards covid-19 mitigation among Indonesian Muslims, most particularly in the context of post-truth which in some ways intensifies the emergence of conservativism in the public space. Second, it explores the possibility of ‘new spirituality’ which is pertinent for the mitigation of Covid-19. Third, it explores the contribution of Indonesian Muslim knowledge culture to the fight against covid-19.

Even though equality has been described as a simple concept, its meanings and principles have not been properly understood by the public. Similar treatment might not have a value of neutrality because, once the right to equality is related to and enforced by laws, its objectivity and impartiality can be challenged. The Malaysian government is making progress towards a safer and more equal environment for women and girls following the proposed new or amended legislation. These includes the anti-stalking law, the Sexual Harassment Act, and ending child marriage. Furthermore, the establishment of a Select Committee on Rights and Gender Equality in Parliament have been considered as a good step forward for equality. Indeed, implementation of policies such as childcare facilities in government offices as well as encouraging the private sector to follow suit are good moves towards creating more opportunities and encouraging the participation of women in the workforce. This paper explores the conceptual understanding of ‘equality’ globally and from the perspective of Islamic jurisprudence. This reflection is in line with Islamic belief that needs to reform the understanding of society based on the suggestion of Al-Quran and Islamic scholars. With this interpretation, this paper will explore Malaysia’s progress in empowering women and gender equality. Finally, this paper will suggest a way forward for Malaysia to empower women that have been marginalized and subordinated.

The Adalet ve Kalkınma Partisi (AKP) which has a tendency towards Islam, but secular concurrently raises a question: what is the identity of the AKP? To date, this question is still being debated although generally, AKP has frequently been denoted as a party with an Islamic aspiration. Hence, this paper aims to revisit the identity of the AKP based on the framework of Islamic political movement. This paper fully adopted library research by examining sources related to the scope of the discussion. Ideologically, AKP makes conservative democracy as its ideology by harmonizing between conservative and liberal democratic values. The party also adheres to the secularism discourse although it meets almost all the characteristics of Islamic political movement for the Turkish context. Besides, it was found that the AKP has sided to religious interests in few issues. At the same time, AKP also has been resisted by military as the guardian of secular principle. This paper argues that the AKP is a party of its own identity, where it upholds the liberal version of secularism and tends to create an accommodative atmosphere for free religious practice. Finally, this paper offers some recommendations that can be considered for future studies.

Pada tahun 1812, pembangunan kubah di atas makam Syekh Muhammad Arsyad Al-Banjari di Astambul pada dasarnya merupakan penghargaan kepada ulama tersebut sebagai salah satu pemimpin Muslim yang berpengaruh. Namun, tujuan utama telah berubah sementara jumlah pengunjung telah meningkat. Kegiatan komersial tidak dapat dipisahkan dari orang-orang yang ingin menuai manfaat dan manfaatnya. Keberadaa sejumlah pengemis di desa ini menjadikan situs ziarah ini dikenal sebagai desa dengan banyak pengemis. Artikel ini bermaksud untuk mengidentifikasi keterlibatan sakralitas dalam objek peziarah dan peran kesakralan dalam aktivitas komersial dan pengemis di area makam Syekh Muhammad Arsyad, kota Astambul. Kajian ini dilakukan dengan observasi fenomenologis, wawancara dengan jamaah haji dan masyarakat setempat yang menunjukkan objek ziarah religius dan sisi komersialnya untuk membawa manfaat bagi pelestarian situs ziarah agama. Dalam penelitian ini, penulis melihat bahwa pelestarian makam yang disucikan telah menjadi generator ekonomi bagi masyarakat lokal dan pemerintah. Selain itu, perilaku mengemis dari penduduk desa telah meningkatkan identifikasi di antara para peziarah untuk menandai tempat ziarah ini sebagai tempat dengan banyak pengemis. In 1812, the building of the dome on the grave of Syekh Muhammad Arsyad Al-Banjari in Astambul city basically is a form of homage for the clergy as one of the influential Muslim. However, the main purpose changes in a row with an increasing number of visitors. Hence, commercial activities cannot be far from the people who want to gain the benefits and merits thereof. Moreover, a number of beggars in this village have made this pilgrimage site is well known as the village with a lot of beggars. This paper will focus on the shrine of Syekh Muhammad Arsyad Al-Banjari in Astambul city. The purpose of this paper is to identify the involvement of sacredness into the tourist object and to identify the role of government with commercial activity and beggars in the shrine of Syekh Muhammad Arsyad in Astambul city. In this respect, we carried out phenomenological observations, interviews with tourists and local people indicating religious tourist object and its commercial side to bring about benefits for the religious pilgrimage site preservation. In this study, the author sees that the preservation of sanctified tomb has become an economic generator for the local people and government. In another case, the begging behaviour of villagers has raised identification among the tourist to mark this pilgrimage place as the village with a lot of beggars.

The paper aims to examine whether Malaysian Islamic banks carry out income smoothing with regards to their distribution of depositors’ return. The paper also examines the extent Malaysian Islamic banks engage earnings and capital management in their distribution of depositors’ return. This empirical study uses balanced panel data from 16 Malaysian Islamic banks, for the period 2008-2012. The regression model is estimated using random effects specifications. The findings indicate that the earnings before tax, zakat, and provision have a positive but insignificant effect on distribution of depositors’ return (DDR) whilst the total capital before provision has a positive and significant effect on the DDR. These findings suggest that Islamic banks carry out income smoothing on the distribution of depositors’ return via capital management. Islamic banks also smooth their earnings through distribution of depositors’ return to avoid earnings troughs when earnings are poor. The findings shows prudence exercise among Malaysian Islamic banks with the objectives of mitigating displaced commercial risk (DCR), which involves massive withdrawal and bank runs risks.

Despite Waqf institutions being perceived as the social mechanism to facilitate equitable economic growth and progress for the ummah, getting its concept accepted and implemented by business organizations remains a challenge. A significant number of waqf institutions are also faced with recurring issues such as underdeveloped waqf properties, unproductive nature of the assets, inability to generate self-income, loose documenting system and mismanagement. Therefore, this paper aims to shed light on the drivers of the successful practice of corporate waqf of a selected waqf institution in Malaysia. Specifically, this paper examines the critical factors that continuously drive the performance of the corporate waqf institution. The framework for the case study was premised upon the tawhidic concept which stemmed from the Quran and Sunnah. In the case study, data were drawn from interviews with key informants, participant observations and reviews of documents. Data collected from multiple sources of evidence enabled the triangulation of data. The situation has enhanced the validity and reliability of the findings. NVivo software was used to code and analyze the data as well as to search for patterns and emerging themes. The results revealed that the case company successfully engaged in waqf practice as well as, sustain its performance. The essential criteria in managing and administering waqf funds at the case company can be linked to the jihad attitude, healthy mindset, an in-depth knowledge of Islamic and waqf fundamentals and strategic leadership. The findings put forth to advance the literature on corporate waqf besides provide insights for policymakers on the drivers for an effective and efficient management of waqf funds and sustainable corporate waqf performance.

This article posits two important claims. One is that naskh al-Qur’an is a real and actual phenomenon. Early sources from the Muslim classical era have been cited to justify this claim. The other is that, the notion and theory of naskh al-Qur’an allow for our rethinking of revelation in Islam. The theoretical discourse of Naskh al-Qur’an hinges on the basic idea and principle of the legal annulment of the law contained in or implied by a particular Qur’anic verse that has since been declared as abrogated. While the Qur’anic theory of abrogation may be about the law, in essence, it is as much about the meanings and dynamics of revelation in Islam. Various processes may be identified with the theory of naskh. Most notably are the processes of “re-revelation” and “revelatory alignment”. Re-revelation, or revelatory revision or realignment is something to be appreciated. These terms imply adaptation. Through highlighting textual instances in the Qur’an, this paper intends to demonstrate that Qur’anic revelation apparently came down not in isolation but in tandem with the interests and altering dynamics of an emerging and developing community. This idea of revelatory adaptation has far reaching consequences. At the theological level, it impacts on the current established notion of the immutability of the Qur’an. It in turn signifies the significance of naskh in determining the direction of fiqh and tafsir, and in revealing to us the theological nature of wahy. At the interpretive and more practical level, it influences the way the law may be understood and applied in Islam. Most importantly, at the philosophical level, it demythologizes the Qur’an. This paper is a preliminary attempt at reassessing the notion of wahy in Islam. It proposes a paradigm shift in the way we look at the Qur’an and the way we understand revelation in Islam.

One of the most important philosophical problems, at least in tradition of analytical philosophy, is the problem of proper names’ references. This paper intends to represent a new interpretation of the reference of proper names based on the theory of Principality of Existence developed by Mulla Sadra. He has mentioned the differences between nominal existence and infinitive existence. The latter is an abstract concept of being while nominal existence is the principal reality or the fact of things that has a real and a mental appearance. In Islamic Philosophy context we can consider the real appearance as essence (dhat) which is indeed special limitation of nominal existence and makes the entity of an existent like X. On the other hand mental appearance could be considered as quiddity (mahiyyah) which has an epistemic aspect re-presenter of essence. On this basis this paper argues that the proposition “X exists” could be turn to “nominal existence is X” and the nominal existence, as the unchangeable fact, would be the best alternative of a proper name’s reference. Also, changes on properties of an entity are caused by changes on limitations of existence without any on the reference of proper names.

This article highlights and discusses propositions in hadith and the Holy Quran could form social and economic bases of adult community education curriculum designed for the promotion of peace in Nigeria and the world. The paper is evoked by three interrelated reasons. First, in recent times violence appears to be springing up and spreading intractably in the world and especially in Nigeria which begs for sustainable solution. Second, while Islam is a religion of peace, there is wide misconception pointing to the contrary with the act of violence seemingly prevalent in Muslim dominated areas or perhaps being perpetuated by not well informed Muslims. Third, architects of violence in most instances are both educated and uneducated who may need to de-learn and re-learn Islamic position on promotion of peace through adult community education. Following the discussion, the paper draws implications for the development of relevant peace education curriculum and mode of delivery.

This research paper is aimed to study and discussion constant and the Variable in the Political Mtawla relationship with Shehabeyeen , Al-Sheikh Daher Al-Omar, and Ahmad Pasha Al- Jazzar in the 18th Century. First, the study addresses the relationship between Al- Mtawla and Shehabeyeen after they have taken over leadership of Druze in Jabal Libnan after the termination of the concerned ruling family. That war was the dominant relationship between the two parties especially when the Shehabeyeen represented the Ottoman ruler in the region. The study then discusses the Mtawla relationship with Al-Sheikh Daher Al-Omar which started cautiously and stressfully then ended with strong alliance. However, it ended when the Mtawla turned down the alliance. The paper concludes with e elaboration of the Mtawla’s relationship with Al-Jazzar. That relationship went through a cooperation stage that ended with a continuous war through which Al- Jazzar could put the Mtawla under his authority throughout the 18th century. The conclusion was that the bonds that combined elements of Jabal Amel are religious rather than political ones. The research followed the historical analytical approach.

This paper is based on the premise that Islamic education plays a significant role in producing an integrated personality of young generation in order to fulfil the needs of present society. This study is important to address the key educational changes in pedagogy, curricular and teaching approach that relate directly to the effectiveness of the implementation of Islamic Education in Islamic schools. Questions raised in this writing is whether and how Muslim schools have transformed to meet the changes and challenges of the globalizing world and what should be done to ensure Islamic schools meet current needs. Thus, it argues that there is a need for reform in contemporary Islamic schools with particular reference to the changes in the curriculum, teaching style, role of Islamic schools and gender participation. The paper considers the possibility of integrating new perspectives across the curriculum and outlines the integrated approach to ensure the quality and excellence of their graduates.

This research paper is aimed at studying and discussion on the extent of interest in Islam to looking after the ageing population as enshrined in the Qur’an and Sunnah. The ageing population nowadays is facing number of human rights problems including: problem of ʿAqīdah (religious belief), social, educational and economic as a result of the mistreatments mainly from family members of different communities towards this vulnerable group. The research paper seeks to find out the backgrounds of these problems, and to provide the appropriate solutions from the Quran and Sunnah perspectives. This will be done by explaining the Sharīʿah principles and ethical values prescribed by Islam in attending the welfare of the ageing population, and thus suggesting solutions that can be put into practice by our community order to reduce the problems facing the ageing population.

Muslim counselor in school is a professional guide who can help schools to reduce students’ misbehavior and to implement Islamic values as a way of life. The Islamic approach is the approach implemented by the school counselor in dealing student’s misbehavior. However, the practice of Islamic approach using by Muslim counselor at school in dealing with students’ misbehavior has not been studied extensively. This paper is aimed to discuss and analyze the Islamic approach adopted by the Muslim counselor as an effort to deal the students’ misbehavior in secondary schools in Klang District, Selangor. Data in this paper were collected through a quantitative survey research. By using purposive sampling, a total of 73 Muslim counselors from secondary schools in the Klang District were selected as respondents. Data were analyzed using descriptive statistical techniques. The study shows that Muslim counselor in schools has implemented the Islamic preventive approach through programs such as anti-smoking talks, HIV and AIDS talks, self-identity courses, leadership courses, religious talks, and visiting program to rehabilitation center. This study also shows that Muslim counselor practicing Islamic preventive approach in dealing students’ misbehavior such as guiding students to perform solat fardu five times a day, to respect human being and environment, to behave with persistence, to commit with a good or ma`ruf deed, and to select a good mass media. As a whole, the Islamic preventive approach by the Muslim counselor has given a huge implication especially to develop an Islamic counseling index in dealing students’ misbehavior.

In their observations, contemporary scientists have believed in transformism which claims whole natural world is always in evolvement. This paper investigates whether Mulla Sadra’s philosophical opinions are consistent with this theory or not. The method of this research is analytical-descriptive. The conclusion is that four fundamentals: the principality of existence, the analogical unity of existence, the substantial movement and gradual increase in intensity of existence, are the main foundations of Mulla Sadra’s philosophy. The first three principles justify the forth one which is ‘the evolutional movement of the natural creatures’. According to Mulla Sadra, nature is in-itself a movement and movement is not limited to accident, but he believes that movement is the mood of the nature. He believes that nature is, therefore, a continuous whole that moves from its inferiority to its superiority, in the same way as a child grows. In this paper it is also proved that the evolution of the creatures does not contradict the existence of God and religious texts.

As value-free economics is under serious attacks, Islamic economics seems to have a bright future. Unfortunately, Islamic economics is facing an identity-crisis. This paper seeks to perform an inspection on the conceptualization of the ‘Islamic economic man’ by employing a discursive method. This paper first provides a reality-check exercise which reveals that Islamic economics institution’s weak social performance originates from the absence of homo Islamicus. Thence, this paper searches for a universal truth about Muslims as economic agents. Surprisingly, this study has found that they are neither homo Islamicus nor homo economicus. Thus, the most important implication of this paper is the replacement of homo Islamicus as the basis of the micro-foundation for Islamic economics. Instead, the concept of ‘true man’ is proposed. Therefore, future research may develop the specific details of this ‘true man’ for Islamic economics to be a more reliable social science.

The paper consists of seven sub-sections namely, the introduction, a flash on the prevalence of tribal proclivity in Nigeria, causes of tribal proclivity among Nigerians and its effects. Other aspect of the paper includes the Islamic perspective on tribal proclivity in Nigeria, recommendations and conclusion. The introduction briefly appraises the historical composition of Nigeria in the early nineteen century and its amalgamation in the year 1914. Reference is being made in the paper to cases of tribal proclivity in Nigeria while the causes of tribal penchant include unemployment, selfishness of some politicians, lack of patience and endurance by citizens in their relationship among themselves. Tribal proclivity the paper affirms results into insecurity of lives and properties, portrays evidence of lack of unity and bad governance. The paper examines some relevant verses and prophetic traditions in a bid to redress the situation and recommends that the government and the well to problem of unemployment in the nation. In addition, religious do people in the society should join hands together towards addressing the scholars and other orientation bodies must reorient people towards peaceful coexistence among themselves.

Islam presents a unique and comprehensive view of the concept of society. For, it perceives it as an association formed in accordance with the Divine revelation contained in Quran and the Sunnah of the prophet, synthesising material, and the spiritual aspects of human life. It views society as an organic whole, where all aspects of life are considered as a component part of the body hence, negating sectarianism and racism. Therefore, this paper attempts to illuminate the concept of society from Islamic perspective and analyse the nature and characteristics of social order in Islam. It also throw some light on the social principles devised by Islam for the formation of an integrated social system, and the measures for nourishment and nurturing of the internal and external aspects of human nature. Using an analytical approach the paper concludes that Islam presents a dynamic conception of the society embodying universal characteristics hence, capable of transforming all humanity to a single brotherhood.

One of the most vibrant contemporary philosophical debates concerns the definition, and defence, of religious pluralism. The philosophers who address such a topic usually hold widely divergent views regarding its exact definition and the arguments through which it can be upheld. The absence of a general consensus notwithstanding, the debate on religious pluralism has ‘de facto’ become an important area of dialogue between different religions in general, and between Christianity and Islam in particular. At stake in the present paper is the discussion of pluralism developed by the US-American-Persian philosopher Muhammad (Gary Carl) Legenhausen (b. 1953), that he presents as a criticism of the views of the late British theologian John Harwood Hick (1922-2012). Hick developed his views mainly influenced by Christianity, yet he also took into account some ideas advanced by Muslim authors. Legenhausen, a convert to Islam, puts forth his own version of pluralism in the framework of a discussion of the concept as it has emerged within Christianity, and advances a refutation of Hick's view complementary to his own theory of pluralism. The aim of the present pages is to offer an overview of Legenhausen’s contribution and discuss some of its possible implications and premises. In other words, rather than producing a defence of Legenhausen’s theory, this study is to analyse the logic behind and beyond his specific ‘Muslim proposal’ and explain what some of its unstated premises might be, as well as the consequences of fully embracing such stance, for philosophers, – not only Muslims ones –, interested in understanding religion from a religious point of view and in advocating that religious differences should not turn into a reason of animosity. The paper is divided into two main sections. The first one reconstructs Legenhausen's version of religious pluralism, while especially recalling the points with which it is presented as clashing with Hick's one. The second section is dedicated to the critical assessment.

The business characteristic of Islamic banks is the implementation of Islamic business ethics. Parallel with the trend of increasing preference to ethical institution, Islamic banks should put this as its competitive edge toward its competitor conventional competitor banks. However, only few previous studies discussed about the implementation of Islamic business ethics within Islamic banks and none suggested how to measure such implementation. This paper is a study of the literature on ethics and Islamic business ethics as the first step in developing a measurement tool of Islamic business ethics implementation within Islamic banks. This paper synthesizes the dimensions of Islamic business ethics that is excavated from the Quran and Sunna, being proposed by previous studies. There are seven dimensions, namely unity of God, benevolence, justice and equity, sincere, equilibrium, trusteeship and responsibility. Subsequently, this paper outlines these dimensions into 21 items. The opportunity of future empirical study is recommended at the end of this paper.

Essentially all theories used in the West are secular based. This is problematic for Western Muslim researchers who investigate the world through an Islamocentric lens. This paper was developed as part of an action research project that investigated Islamic literature-based character development with elementary school children. In developing a theoretical framework Critical Theory and critical pedagogy were initially researched, however, their Marxist origins conflicted with an Islamic worldview. As a result I researched Islamic Critical Theory and critical Islamic pedagogy. Whilst Islamic pedagogy is being used in the West in some circles, the concept of Islamic Critical Theory was mentioned by only three scholars: Kazmi, Sharify-Funk and Sadek. Seeking a theoretical framework that was aligned to the Islamic worldview led me to develop a version of Islamic Critical Theory based on Horkheimer’s three criteria definition. I argue that this type of Islamic Critical Theory can critique every aspect of life and present a solution that is in harmony with the teachings of the Quran and Sunnah and can lead to emancipation, transformation and a better life. This paper essentially demonstrates how Islamic Critical Theory is an emancipatory theory. The paper begins with a discussion of Critical Theory and critical pedagogy to show how they inform Islamic Critical Theory. It then discusses how Kazmi, Sharify-Funk and Sadek use the term. It then enumerates on the characteristics of Islamic Critical Theory and ties these to give historic origins dating to the re-emergence of the Islamic message in the Arabian Peninsula.

Architectural designs contribute as one of the main factors that should be considered in minimizing negative impacts in planning and structural development in buildings such as in mosques. In this paper, the ergonomics perspective is revisited which hence focuses on the conditional factors involving organisational, psychological, social and population as a whole. This paper tries to highlight the functional and architectural integration with ecstatic elements in the form of decorative and ornamental outlay as well as incorporating the building structure such as wall, domes and gates. This paper further focuses the mathematical aspects of the architectural designs such as polar equations and the golden ratio. These designs are modelled into mathematical equations of various forms, while the golden ratio in mosque is verified using two techniques namely, the geometric construction and the numerical method. The exemplary designs are taken from theSabah Bandaraya Mosque in Likas, Kota Kinabalu and the Sarawak State Mosque in Kuching,while the Universiti Malaysia Sabah Mosque is used for the Golden Ratio. Results show thatIslamic architectural buildings and designs have long had mathematical concepts and techniques underlying its foundation, hence, a modelling approach is needed to rejuvenate these Islamic designs.

With the collapse of many organizations, many researchers are increasingly paying attention to such phenomenon. But ethical issues are not always clear cut; there are many grey areas that need to be threaded with care by organizations. To determine whether an action or decision is ethically carried out, ethical theories, developed mainly by Western scholars, are the current theoretical framework organizations have at their disposal. Theories such as relativism, utilitarianism, egoism, deontology, the divine command theory, and the virtue ethics, are all products of Western understanding of what ethics are and how they are applicable to help one’s decision making process. Despite their utility, this paper intends to argue that the Western concepts and understanding of what ethics are limited and incomprehensive in explaining what is right and what is wrong. In its place, this paper argues that to understand the concepts of ethics that can extend beyond time and space. It has to be analysed from an Islamic perspective. Toward this purpose, this paper will compare and contrast between Islamic and Western perspectives of ethics, and highlight the main weaknesses and limitations of the former. Then, an argument on why Islam can provide the best understanding of ethics will be made.

The Convention on the Rights of the Child (CRC) is an international human rights treaty that upholds the political, economic, social and cultural rights of all children under the age of 18 unless the State Party prescribes it earlier. Freedom of religion is one of the rights that is provided in Article 14 of the CRC whereby the State Party shall respect the rights of children to freedom of thought, conscience and religion. However, Brunei Darussalam placed a reservation on that Article when ratifying it on December, 27 1995, as it was deemed to be in conflict with Hukum Syara’, the Constitution and the laws of Brunei Darussalam. This paper aims to analyze freedom of religion for children from an Islamic perspective, the law of Brunei Darussalam and the CRC. In addition, this study explores the views and comments of the State Parties of the United Nations (UN) in order to identify and understand the reviews of religious freedom in their respective countries. This study uses a qualitative method by using comparative studies, descriptions, interpretations, case studies, and explaining the laws of Brunei Darussalam and provisions of the CRC. It also involves field research in order to obtain information on children who have converted to Islam in Brunei Darussalam. The results of the study found that the right to freedom of religion in the CRC is not in line with the principles and teachings of Islam and the imposition of Article 14 of the CRC should be in line with Hukum Syara’ and the laws in Brunei Darussalam.

The paper discusses the relationship between state structure and the implementing of justice in the Islamic society. The shift from caliphate system to the system of royal system starting from the Umayyad Dynasty (41-132 AH / 661-750 AD) made the issue of social justice highly urgent. The main question discussed was : Is there a relationship between state structure and achieving social justice? To answer this question the paper reviews the relationship between religious authorities and political authorities in the main periods of Islamic history. Based on these relations as well as the intellectual product known as the “Heritage of Islamic Political Thought”, we concluded that the classical structure of Islamic state didn’t assure the implementing of justice. In light of the forgoing idea we could also conclude that the political islamic thought used today in context of “Arab spring” does not support the aspirations of building a modern state that assures the implementing of justice as well as variety of social, cultural and political rights.

Nowadays, the Islamic world is confronting constant challenges in terms of physical and spiritual, as a whole. Living in such challenging atmosphere persuades Muslims to develop proper strategies for handling ongoing crises in a way arguably compatible with the Islamic codes and practices, as well as the fast growing universal demands. This paper, based on the taught of the Holy Quran, aimed to finding out a modest approach to handling the contemporary challenges. The Islamic approach towards the historical challenges, such as the way in dealing with unbelievers and intellectuals of other religions, was of special interest in this paper. Deep analysis of selected verses of the Holy Quran reveals that paying full attention to the special requirements for every time and place and having precise understanding of different nations’ haracteristics; their values and way of thinking are among the most important factors of tackling challenges in every time. The Holy Quran teaches us that having rational and intellectual exchanges even with unbelievers are among the most important tools for the Muslims to overcome their challenges. In conclusion, Islam appreciates the role of the intellect and chooses a reasonable and convincing manner in confronting important challenges all over the time.

This paper attempts to map the characteristics of the development of the classical era of Islamic schools (madrasah). The study concludes that these developments have significant relevance for the future direction of the Islamic intellectual transformation until today. The Character of school development in classical era which gave full attention to the transfer of conventional religious sciences gave its own color for the implementation of religious life as well. Islamic Jurisprudence (Fiqh) which provided practical concepts in religious life became a definite curriculum content. This is a remarkable achievement. However, lately, the trend is considered to make the development of Islamic intellectual transformation become "unhealthy". This unhealthiness is the stressing point of this paper.

The purpose of Islam is to develop exceptional human beings based on aqidah. Those with faith will have good life and will, in turn, have a positive influence on people around them. In Malaysia, aqidah forms the basis of Islamic education. Its main objective is to produce students who have God-consciousness in all aspects of life. This survey was carried out by way of questionnaire among secondary school students. The interview method was also used with selected students, teachers and officers from the Ministry of Education. The paper will discuss the influence of aqidah on students in three parts. First is the extent of knowledge of aqidah among the students, second is the relationship between the knowledge of aqidah and students’ social life, and finally, the impact of aqidah on students’ behaviour. This paper concludes that aqidah has a great impact upon students’ social activities.

The development of popular culture, particularly,in the development of information technology such as as television, mobile phones, and the Internet, have an impact on the creation of a new reality called hyper-reality. Media,in this case,is able to reconstruct a new reality through the sophisticated technology. The construction of this medium also penetratesthe religious area. This can be seen in the figure of Abdullah Gymnastiar (Aa Gym). Through the medium of information, Aa Gym is not only seen as a religious teacher who offers a depth of spirituality but also as a celebrity through the image formed. This paper aims to identify and describe the phenomenon of celebrity cleric/ ustadzAbdullah Gymnastiar in popular culture, using hyper-semioticsapproachof Yasraf Amir Piliang. This paper attempts to explain the new realityof diversity of Abdullah Gymnastiar. Through the hyper-semioticsapproach, religious hyper-reality form can be described scientifically.

The Brunei Computer Misuse Act 2007, Chapter 194 is a vital instrument in tackling cybercrime in the country. Section 4 of the respective Act allows punishment on any misusers of technology who access with intent to commit or facilitate commission of offence. This particular provision has been reiterated in a number of Bruneian computer related cases, usually associated with the Brunei Penal Code 1957, Chapter 22. In 2015, the provision on sexual grooming was imposed in reflection of the growing trend of this nature of offence, especially its commission through technology. Section 377G of the Brunei Penal Code was introduced to protect minors from adult sex predators. Although the purpose of this provision was to combat sexual grooming offences committed through technology, it does not specifically state on the technology aspect of the crime. Does this mean, like other conventional crimes, such as theft and fraud, the Brunei Computer Misuse Act will take place when a technology is involved in the commission of crime? This paper uses the doctrinal approach and has chosen Singapore for its comparative study. It seeks to examine the Brunei Computer Misuse Act 2007, Chapter 194 and the Singapore Computer Misuse Act 1993, Chapter 50A, the Brunei Penal Code 1957, Chapter 22 and the Singapore Penal Code 1871, Chapter 224, commentary judgments and principles, and whether Section 4 of the Brunei Computer Misuse Act can be imposed in a sexual grooming offence.

Sufism has generated from the ancient time a very staunch polemics among Muslim scholars. The controversy over sufism has attracted various comments and remarks over the unique and peculiar tenets of sufis. Among the Muslim scholars who have contributed to the discourse were al-Ghazali and Ibn Taymiyyah. This research aims to compare the views of these two scholars. Library research with analytic and comparative methodology was adopted. Findings show that both scholars are credited to have reformed some popular and conventional doctrines of the Sufis of their respective times. In addition, al-Ghazali and Ibn Taymiyyah agreed that some innovations and perversions have found their way into sufism. A major phenomenon in the views of the two scholars on sufism is that while al-Ghazali was to a very large extent influenced by some sufi superstitions, Ibn Taymiyyah strongly subjects sufism to the literal provisions of the Quran and Sunnah. It is the conclusion of this paper that while it is accurate to ascribe al-Ghazali to sufism, it is inaccurate to regard Ibn Taymiyyah as one despite some of his sympathetic views on some sufis.

Most of the violence that led to the bloodshed in Nigeria flourished because ofpolitical pungency stage-played through unverified incident wrap-up with faith based encounter. Some of acclaimed religious leader ware turned to political tacticians that focus in helping politician to unleash mayhem in their various community for counter campaign mission which, many of such cases, resulted to carnage that claimed many lives in Nigeria. This manuscript aims to scrutinize the responsibility of a religious leader according to the Scripture (Qur’ān and Bible) in quelling any violence cropped-up within their locality or clash between religious sects.To achieve this aims, survey and comparative method used in selecting relevant verses from both Qur’ān and Bible to expound the divine responsibility on anyone with religious title. This study finds that, politicians corrupted most of religious leaders in Nigeria to have attached political indulgence to the imperatives of their religion. To the extent that, their major responsibility to submerge the view of their people to harmonize their various community had been exchanged with political assignment that breeds unreceptive violence. Since many of this pastors and Imams were most respected in the society, the paper recommends that, to have peace in Nigeria religious leader should be afraid of Almighty God by not accepting a deal from politicians that can lead to bloodshed and killing of innocent life.

Managerial accountant is a vital player in any business organisation, particularly in the manufacturing industry. The know-how on processing costing analyses, budgeting, forecasting, production methods, or business risk management is processed to create value for business sustainability, performance, and organisational stakeholders. The responsibilities of a managerial accountant lie in two factors: firstly, understanding the financial side of the business organisation and secondly, managing nonfinancial measures of business performance. All of these responsibilities must be aligned with the unwavering commitment of ethicality. From an Islamic perspective, the motivation of a managerial accountant should not merely be hinged on self-actualization or materialism, but the vision of Muslim managers in managing cost and profit in any business organisation has to interweave to strive for Falah in Duniya and Akhirah. Hence, the purpose of this paper is to discuss the elements of the management criteria of a managerial accountant from a contemporary point of view and how it is in line with Maqasid Al-Syariah. Based on library research, a few important motivations in line with Maqasid are proposed, such as Tawheed and Falah. Thus, the study helps to enhance the role of managerial accountants from Islamic perspectives.

The present study attempts to focus on the interpretation of colour terms in the Ever-Glorious Quran. The study examines whether it is possible to observe any consistency in the strategies used for the interpretation of colour-terms in the Ever-Glorious Quran. The validity of the notion of foreignisation as brought to the fore of translation studies and advocated by Venuti (1995) is explored. Paraphrase as a strategy adopted by some interpreters of the Ever-Glorious Quran is also investigated. The study, moreover, explores the idiomacity of some colour terms in the Ever-Glorious Quran, and investigates the strategies employed in interpreting such idiomatic expressions. This is attempted under the foreignisation strategy proposed by Venuti (1995) and the framework of Berlin with Kay studies on colours (1969). The present study is a comparative analysis of three authentic interpretations of the Ever-Glorious Quran, namely Pickthall (1938), M. Asad (1980) and Yusuf Ali (1992). The paper describes already-existing interpretations in order to make generalization about translation methods.

Scientists, especially theoretical physicists and cosmological philosophers have always wondered the beauty of the universe, especially how it has led to the creation or evolution of intelligent beings like us. There is a certain, wondrous beauty in the underlying plan. This question has become the topic of an interesting debate: What is our place in the Universe and was the Universe made for us? These debates have more often than not been influenced by the dominant philosophies of life in the contemporary world, often pushed by the dominant political and economic forces. As the last few centuries have been dominated by the atheistic or agnostic philosophies, Anthropic Principle has been defined in a way suitable for the forces. Quran, the Holy Book of Islam, on the other hand, presents a different version of the questions related to Anthropic Principle, which describes a specific purpose of the creation of man, his relationship with God and the Universe. This has been named “True Anthropic Principle” by the author of this paper.

The Banjar community, which consists of the Banjar ethnic group, is referred to as a tribe that overlaps between ethnic and religious identities. When mentioned with the word "Banjar", it will be imagined the word "Islam" accompanies it. The inherent stamp of "Banjar Islam" shows a certain religious dimension in it which is certainly different from other Muslims. This article is presented to illustrate the typology of religious reasoning of Banjar people who are associated with the label of Banjar Islam in front of them. It should be noted that far from the arrival of Islam, Banjar people also developed the belief in animism-dynamism followed by Hinduism and Buddhism. It was thanks to the role of the Banjar Sultanate that the Banjar community became the Banjar Islam. In the end, a shift in reason also occurred in the religious constructs of the Banjar community in line with social changes. This paper is a literature study that relies on descriptive methods in its presentation and psycho-socio-historical approach as the knife of analysis. This article explains that there are at least 4 types of reasoning that developed in Banjar since the era of animism and dynamism until after the entry of religious movements in the 20th century, namely mystical-realist, mystical-idealist, literalist-normative, and traditionalist-critical. The development of the religious reasoning of the Banjar community did not occur linearly, but rather overlapping. Masyarakat Banjar yang terdiri dari etnis Banjar disebut sebagai suku yang bertumpang-tindih antara identitas kesukuan dan identitas keagamaannya. Ketika disebutkan dengan kata Banjar, maka akan terbayang kata Islam menyertainya. Cap “Islam Banjar” yang melekat menunjukkan adanya suatu dimensi keberagamaan tertentu di dalamnya yang tentunya berbeda dengan Islam-Islam lainya. Artikel ini dihadirkan untuk menggambarkan tipologi nalar beragama masyarakat Banjar dikaitkan dengan adanya label Islam Banjar di depannya. Perlu diketahui bahwa jauh kedatangan Islam, di Banjar pun juga berkembang kepercayaan animisme-dinamisme yang disusul agama Hindu dan Buddha. Berkat peran kesultanan Banjarlah masyarakat Banjar menjadi Islam Banjar. Pada akhirnya, pergeseran nalar pun juga terjadi dalam konstruk keberagamaan masyarakat Banjar seiring perubahan sosial kemasyarakatan. Tulisan ini adalah kajian kepustakaan yang mengandalkan metode deskriptif dalam pemaparannya dan pendekatan psiko-sosio-historis sebagai pisau analisisnya. Artikel ini menjelaskan bahwa setidaknya ada 4 tipologi nalar yang berkembang sejak animisme dan dinamisme hingga pasca masuknya gerakan keagamaan di abad 20, yaitu mistis-realis, mistis idealis, literalis normatif, dan tradisionalis-kritis. Perkembangan nalar kekeberagamaan masyarakat Banjar tidak terjadi evolusi linier, namun lebih bersifat overlapping.

The emergence of contemporary Salafi school in the mainstream Muslims is intended to make the Ahl al-Salaf as the primary models of faith and to return the related problems of faith according to the path taken by the companions and tabi‘in, which had been quoted only from the al-Quran and al-Sunnah. These stances left great influences on their method of interpretations upon the Quranic verses including the Ayat al-Sifat (verses on Divine Attributes) and condemning others out of the Ahl al-Sunnah wa al-Jama‘ah. Therefore this research is intended to identify responses of Muslim figures and scholars against the Contemporary Salafi School’s stances and their method of interpretations on Ayat al-Sifat. In addition, this research is also intended to explain the views of the majority of scholars on the conceptual and methods of interpretation of Ayat al-Sifat adopted by the Ahl al-Sunnah wa al-Jama‘ah. The paper is produced with the synthesization of content analysis that focuses on published works by selected Contemporary Salafi school figures and other muslim scholars and also relevant contemporary researchers in relation to these issues of Ayat al-Sifat and its methods of interpretations. The results of this research found that most scholars do not accept the method of literal interpretations on Ayat al-Sifat proclaimed by Contemporary Salafi School due to the existence of two catogeries of the Quranic verses, which are known as Wadih Jalli and Khafi Mutashabih or Mutashabih al-Sifat. In certain cases, the method of 'ta’wil' is highly needed to clarify the meaning of Ayat al-Sifat so easily understood by human intellect and at the same time to purify Allah the almighty from signs of weaknesses and resemblance. The extreme acts from Contemporary Salafi School in defending their methods of interpretations make them an 'exclusive' school which separated themselves from other muslims, and limit the diversity of the methods of interpretations enabled by the majority of mufassirin.

Al-Hidayah Islamic Boarding School was established in 2016 in Sei Mencirim Village, Kutalimbaru Sub-District, Deli Serdang District in Sumatera. Since then it has attracted some attention from the Muslim community as it teaches the de-radicalization subject and other subjects to its students who are the children of terrorists. The aim of this paper is to examine the rationality behind the de-radicalization efforts taking place at the school. This study refers to some of the theories on radicalism and terrorism presented by Mark Juergensmeyer (2001), Mia Bloom (2007), Daniel Koehler (2016) and Hafal Ahmad (2017). This study uses the quantitative research methodology to gather the needed data for its findings or results. Among the findings are the de-radicalization process for the children of terrorists is a rational effort. The participation of former terrorists in the program is also a rational choice. However, there are some important aspects to be reviewed and improved by the school in order to maintain and achieve the planned goals or aims for the school. Firstly, it is necessary to strengthen the teachers’ quality and quantity in the teaching the subjects offered by the school. Secondly, the design and implementation of the de-radicalization subject and other subjects need to be measured and tested regularly covering the contents of the subjects and their teaching aids. Thirdly, it is necessary to set indicators that can be used to measure the progress and success of the school from time to time.

This paper discusses three aspects of character studies and how they are applied in the research religion. First, the basic concepts of character studies which include definitions, objectives, indicators or criteria of figures and the usefulness of character studies. Second, the object and method of character studies. The object of study includes biographies, thoughts, roles, and social contributions empirically in various fields, and visualized figures. Third, the character study method that can be used is the biography method commonly applied in historical research, philosophical research methods, intellectual history methods, qualitative methods, media text analysis methods, and visual culture analysis methods. In religious research, all of these methods can be applied to study religious leaders who have popularity, influence and intellectual work. Tulisan ini membahas tiga aspek studi tokoh dan bagaimana penerapannya dalam penelitian agama. Pertama, konsep dasar studi tokoh yang meliputi definisi, tujuan, indikator atau kriteria tokoh dan kegunaan studi tokoh. Kedua, Objek dan metode studi tokoh. Objek studi tokoh meliputi biografi, pemikiran, peran dan kontribusi sosialnya secara empiris dalam berbagai bidang, dan figur tokoh yang divisualisasikan. Ketiga, metode studi tokoh yang dapat digunakan adalah metode biografi yang biasa diterapkan dalam penelitian sejarah, metode penelitian filsafat, metode sejarah intelektual, metode kualitatif, metode analisis teks media dan metode analisis budaya visual. Dalam penelitian agama, kesemua metode ini dapat diaplikasikan untuk mengkaji tokoh-tokoh agama yang memiliki popularitas, pengaruh dan karya intelektual.

Management is a tool to improve quality of work and its relationship with the success of organisation therefore very fundamental. It begins with the power system, process of planning, prosedure and rules which can provide excellent contribution to the organization. This article will discuss some basic principle of management to improve the quality of work performance according to Islamic perspective. These fundamental principles include values such as insaniyyah (humanity), tawhīd (unity), shūra (consultation) and istiqamah (steadfastness) in every action. It emphasises on attaining spiritual success through deligence in work of excellence. It means to get the best quality of work through both spiritual and material satisfaction whether by the employer and also the employee. This paper also discusses other elements that contribute to improve quality of work in Islamic perspective in order to achieve organisational success such as al-niyyah (having purpose), amanah (integrity), time management, cadl (justice/balance) and tacāwun (cooperation). Highly committed employee who combined all these elements will make great contribution to the organisation. Therefore, it is significant to stress the relevant relationship between all elements with quality of work within the Islamic perspective. Some elements which differentiates Islamic management with conventional management in general were also discussed in comparative manner to highlight the benefits of Islamic management to the overall well being of the employer and the employee as well as the organisation as a whole.

The Caliphate is an important concept for Muslims, especially for those who have been experiencing turmoil, disorder and conflict in their lands, as it presents as a collective body that is to be governed with fairness, assuring safety and justice for all associated with it. Once again it has resurfaced as a hot topic, debated by Muslims and non-Muslims alike. The advent of the 21st century has seen the establishment of many varied initiatives, all in attempt to re-establish the concept of a caliphate, however many of these have been short-lived and have received little support. Gradually, with the declining influence of terrorist organisations, the debate has almost lost its significance. This was until more recently, when the political Islamists of Turkey reignited the discussion through their claims of leader Recep Tayyip Erdogan as the rightful caliph of Muslims, inviting all Muslims to give him their pledge of allegiance. Therefore, it becomes imperative to examine the institution of the caliphate, its relevance to Muslims through identifying the nature of the caliphate and its theological and political values. More importantly, this paper aims to analyse the negative effects of the Justice and Development Party (the AKP) on Muslims, in Turkey and in other parts of the world, as a result of the party’s methods of conveying its extreme views through Islamic concepts and extremist religious interpretations. Political Islamists use primary Islamic sources and religious arguments to justify the declaration of caliphate.

Bay’u al-‘inah merupakan akad jual beli yang menjadi perdebatan para ulama klasik dan kontemporer dari segi hukum dan pelaksanaannya. Hal tersebut mengharuskan adanya artikel yang menjelaskan konsep bay’u al-‘inah untuk menentukan hukumnya. Dalam artikel ini penulis menjelaskan konsep, hukum dan aplikasi bay’u al-‘inah menurut mazhab dan ulama kontemporer dengan menyatakan alasan-alasan mereka untuk memilih pendapat yang kuat. Para fuqaha sepakat mengharamkan bay’u al-‘īnah jika ada syarat ma‘qūd ‘alayh harus dijual kembali kepada penjual asalnya. Begitu juga jika terdapat petunjuk adanya ḥīlah melakukan ribā maka hukumnya juga adalah batal. Apa yang menjadi perdebatan fuqaha adalah apabila tidak ada syarat demikian dan tidak adanya pentujuk ḥīlah melakukan ribā. Dalam masalah ini penulis berpandangan bahwa akad bay’u al-‘inah adalah haram jika niat melakukan ribā tidak dinyatakan dalam berkontrak. Namun, status akad tersebut adalah sah atau tidak batal selama tidak ada syarat mab‘ī harus dijual kembali kepada penjual asalnya dan tidak adanya di antara kedua belah pihak yang berakad untuk melakukan ribā. Ini karena dengan adanya niat, walaupun di luar akad maka niat melakukan ribā telah dinyatakan dan dapat membatalkan akad. Bay’u al-‘inah is a buying and selling contract that became the debate of classical and contemporary scholars in terms of law and its implementation. Therefore, it is necessary to have an article describing the concept of bay’u al-‘inah to determine the law of the bay’u al-‘inah. In this paper, the author will explain the concepts, laws and applications of bay’u al-‘inah according to contemporary schools and scholars by stating their reasons for choosing strong opinions. The fuqaha agree to forbid the bay’u al-‘inah if there is a condition that ma‘qud ‘alayh must be resold to the seller of origin. Likewise, if there is a hint of the existence of ḥīlah do the usury then the law also is void. What is fuqaha debate is that if there is no such requirement and no referent. In this case, the author holds that the bay’u al-‘inah contract is haram if the intention of doing usury is not stated in contract. However, the status of the contract is valid or not void as long as there is no requirement of mabī‘ to be resold to the original seller and the absence between the two parties who intend to do usury. This is because with the intention, although outside the contract, then the intention of usury has been declared and it can cancel the contract.

Jad Ahmad Mubarak is a title that was deliberately chosen by the composer of Risalah Is'af al Raghibin fi ‘Ilmi al Faraidh. The name is indeed not found in any one site, but the teacher and caretaker of Al Mursyidul Amin Islamic Boarding School has experience and deep understanding on Fiqh Mawarits. This handwritten work is not widely known by the Banjar Muslim community. So, this paper discusses the "perwajahan(faces)" and characteristics of this work. In fact, the work on the science of faraidh has raised opinions regarding "the meaning of parallels between men and women in the context of the ashobah". The other findings are the composition of his writing contains a number of chapters consisting of 41 shahifahs. Every description is preceded by Arabic poetry, although not entirely translated into Malay Arabic. As part of the contents of the book, the author also added his discussion about Jadwal al Hujbi. The content has a complete material content like the book of Faraidh, all of which are presented in illustrative examples of each case. Jad Ahmad Mubarak merupakan gelar yang sengaja dipilih oleh penyusun Risalah Is’af al Raghibin fi ‘Ilmi al Faraidh. Namanya memang tidak dijumpai dalam satu situs sekalipun, namun pengajar dan pengasuh Pondok Pesantren Al Mursyidul Amin ini memiliki pengalaman dan pemahaman yang dalam mengenai fikih mawarits. Karya dengan tulisan tangan ini, tidak banyak diketahui oleh masyarakat Muslim Banjar. Tulisan ini membahas “perwajahan” dan karakteristik risalah ini. Risalah tentang ilmu faraidh ini telah memunculkan pendapat terkait “makna kesejajaran antara laki-laki dan perempuan dalam konteks ashobah”. Adapun temuan lainnya adalah komposisi tulisannya memuat sejumlah bab yang terdiri 41 shahifah. Setiap uraian didahului dengan syair-syair berbahasa Arab, meskipun tidak seluruhnya diterjemahkan ke dalam bahasa Arab Melayu. Sebagai kelengkapan isi Risalah, pengarangnya juga menambahkan bahasannya mengenai Jadwal al Hujbi. Muatan materi yang lengkap layaknya kitab faraidh, semuanya disajikan dengan illustrasi contoh-contoh setiap kasus.

Islam is perceived as a religion that relegates women in different spheres of life. This informs the Islamic feminists’ criticism of Islam as against gender equality. This study critically appraises the factors responsible for the exclusion of women in modern politics, explores the Islamic textual position on women’s roles in society; investigates the level of women political participation in states that have declared Islam as the state religion as compared with those that have not declared Islam. Methodology is comparative and content analysed. The findings show that gender inequality in political participation is a global phenomenon. Gender mainstreaming in some states that have declared Islam as the state religion is far ahead of some advanced democracies. Barriers to women’s political participation vary from socio-economic to institutional. This paper stresses the role of women as political equals of men, yet their primary role as mothers, wives and daughters cannot be undermined.

Exploring Islamic sources, Islamic rules are revealed for the sake of maslaha (well-being) in human life. However, in particular situations, implementing some rules might not achieve maslaha, and might even militate against it. In this regard, considering ma’alat (consequences of action) was suggested by al-Shatibi as a principle for providing exceptions in Islamic rules, either to ban a permitted action or to tolerate a prohibited action for the sake of maslaha. However, this principle could equate to the concept of the ends justifying the means. Thus, this paper aims to analyse the words of al-Shatibi on his idea of considering ma’alat. The findings reveal that, since considering ma’alatis applied at the stage of the implementation of rules, and this process is carried out under the discipline of maqasid al-Shari`a (objective of Islamic law), this principle is not being used to justify the amendment of Islamic rules.

The majority of the published studies on multilingualism concentrate on education, while only a few published papers describe this concept outside the education environment. The current descriptive study uses Makkah City as an example to describe two multilingual phenomena: Umrah and Hajj as examples of permanent and temporary multilingualism phenomena, respectively. This study uses government and published statistics to illustrate each multilingual phenomenon. First, this research describes temporary multilingual phenomenon and uses Hajj to illustrate it. Second, the current study describes permanent multilingualism phenomenon by using Umrah as an example. Third, this study discusses the issues related to the diversity of native speakers in one location. Lastly, research agendas are suggested.

Islam is the name of religion promulgated by the Prophet Muhammad (pbuh). Islam has its own specific shariah that distinguishes it from other religions. Based on Quranic reference, the scholars have understood that the only religion that is true and acceptable by Allah is Islam. With regard to Muhammad Asad nonetheless, he has interpreted ‘Islam’ differently from the interpretation of mu’tabar. Muhammad Asad interpreted ‘Islam’ as a self-surrender to God with generic language meaning. This study attempts to see the premise of his interpretation which differs from the interpretation of mainstream Muslims. This paper also seeks to investigate the implication of such interpretation to the belief of Ahl al-Sunnah wa al-Jamaah. This study using content analysis method thematically on his work of tafseer, “The Message of the Quran” by selecting texts from the Quran that contain the word ‘Islam’ and semantically towards some conceptual texts that are related to it and relevant to the religious pluralism issue. The study finds that Muhammad Asad's interpretation in line with liberal approach and contradicts the Ahl al-Sunnah wa al-Jamaah’s tenets by accepting and recognizing the truth of other religions that end with inclusivism and religious pluralism.