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Sabah's multi-ethnic population with different backgrounds and cultures encourages them to borrow languages from other ethnicities as a sign of national unity. This language borrowing is not limited to one ethnicity but across religious beliefs. The word astaga is one example of the language-borrowing practices that have been used by various ethnic groups in Sabah regardless of religion; Islam or non-Islam. The expression is considered to be derived from the Arabic abbreviation astaghfirullah which means to ask for forgiveness from Allah. There is a perception among the Muslim community that the use of astaga will affect the faith because the incomplete phrase astaghfirullah or istighfar will affect the true meaning of the expression. Therefore, this study was conducted to explain the perceptions and thoughts of the Muslim community in Sabah about the use of astaga in their daily expressions. This study uses qualitative and quantitative approaches in the form of percentages for the purpose of data analysis, while questionnaires are used for the purpose of data collection. The study found that expression of astaga does not come from Arabic summarized thus said to undermine the faith, but refers to the expression of Bahasa Melayu Sabah (BMS) that have been used in everyday conversation with a specific function. [ABSTRACT FROM AUTHOR]

Inter-religious interactions are often overshadowed by a tendency to negative perceptions among multi-ethnic and religious communities. Therefore, this study aims to analyse the perception of religious practice among the Chinese in a residential area at Terengganu. The data obtained through the qualitative method of interviews over the fifteen community members residing in the Padang Midin, Kuala Terengganu. The result showed that information that related to Islamic teaching was found to be obtained through a life dialogue that occurred among non-Muslim Chinese communities with the Malay Muslim community. The results of the study found that the perception for the practice of religious harmony consist of positive and negative perception. The Chinese community gives a positive perception towards the religious practices of the Muslim community, such as Muslim people are honest, helpful, and like to give souvenirs. While, in a negative aspect there a few practices that interrupt the process of religious harmony such as nuisance and the emphasis was done by Malay Muslim teenagers that live in a residential area. Religious harmony can be achieved through dialogue of life because the Chinese community gets a lot of knowledge regarding to Islamic religion at a certain extent of correcting their negative perceptions towards Islam. The results of this study are important to expose the actual challenges faced in ensuring the sustainability of a peaceful life and pillars in the residential area that have various ethnic groups. [ABSTRACT FROM AUTHOR]

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]

Roof Crown of the mosque is a 3D ornament designed in various shapes and sizes. Roof Crown has its own unique characteristics that have a basic rectangle, pyramid-shaped, terraced, and have angle decoration. However, the uniqueness of the mosque's rooftop crown is now threatened and its numbers are dwindling due to the fact that some of the people who do not accept and say that this decoration is not in the mosque building due to reasons which do not adhere to Islamic teachings. Therefore, the main purpose of this paper is to be mapping the location of the roof crown of mosque and the typological classification of the crown design found on the crown roof of the mosque in Malacca. The research method used to achieve this objective is to use qualitative methods involving library and field studies as well as using typology of analysis. This study was conducted in all districts in the State of Malacca namely Jasin, Central Malacca and Alor Gajah. The research was carried out in 360 ° visual documentation using DJI Phantom 3 Standard Dron technology to get detailed roof crown design as well as Google Maps application to map the location of the mosque. The use of Adobe Illustrator also helped to create a visual illustration of a mosque's crowning crown in Malacca. The results of this study have found that 38 traditional mosques still have a rooftop crown in Malacca. The results of this study have identified several types of design typologies that have been featured in the design of a mosque roof crown in Malacca. The findings of this study are expected to keep the crown jewel of the mosque still in use in the mosque building as an art decoration that represents the identity of the local Muslim community, especially in Malacca. [ABSTRACT FROM AUTHOR]

Why did The Straits Times make an effort to give wide coverage about the Natrah tragedy in 1950? Why did this newspaper deploy a strategy to publish letters from readers about Natrah within the specific period of time? What benefit is gained by this newspaper publishing comments and opinions from readers about Natrah? The answer lies in the fact that they were trying to maintain a support from the readers through the report of the Natrah report within the specific period of time. It is known this newspaper managed to spur its own polemic when the publication triggered the Natrah riots and causing casualties among the Muslims. Behind the publication, nevertheless, how reader’s reaction about Natrah? So, in the light of this issue, this article attempts to present how the report about Natrah of The Straits Times managed to influence the thinking and interest of the readers, particulary within the specific period of time. The strength of this article lays on its historical approach applied to interpret the intention and action in the History subject of the Natrah tragedy. This study contributes new findings and novel in its approach which situated from the reaction and thinking of the newspaper’s readers about Natrah. [ABSTRACT FROM AUTHOR]

The approach to non-Muslims among the da'wah movement in Malaysia has brought different approaches especially in relation to political relations with non-Muslims. This matter has implications in the selection and understanding by the dakwah movement of the hadiths that deal with non-Muslim approaches. This article discusses the hadiths relating to non-Muslims approach to the Dakwah Movement in Malaysia. The da'wah movement which is the focus of the study in looking at these hadiths is the two NGOs in Malaysia namely the Ikatan Muslimin Malaysia (ISMA) and the Ikram Malaysia Organization (IKRAM). The studied Hadiths include the aspects of reconstruction and understanding of the approach to Non-Muslims among the Da'wah Movement. The findings show that the hadiths used by both da'wah movements have become similar and differentiated in the understanding of the approach towards non-Muslims in Malaysia. Equality is related to the understanding of the issue of al-Insaniah or the virtues of humanity towards non- Muslims. While the issue of difference is the aspect of political relations with non-Muslims where ISMA looks at the political situation in Malaysia with a view to disagree with the approaches in non-Muslim co-political (tahaluf siyasi) arrangements besides bringing the traditions that lead to the ban. While IKRAM is more concerned with building a non-Muslim political relationship and looking at good governance in government as well as the opportunity to convey dakwah and Islamic voices to non-Muslims. The implications of this study provide an understanding that the discussion of these hadiths is ijtihadi by both da'wah movements and each view has its own justification and argument in an effort to safeguard the welfare of Islam in Malaysia and the continuity of da'wah in this country. [ABSTRACT FROM AUTHOR]

Dato’ Dr. Haron Din (1941-2016) is part of the country's scholars who has contributed a lot to the Muslim community in Malaysia. He is recognised by many parties including the government as an influential figure. This qualitative study aims to analyse the stature of Dato’ Dr. Haron Din in conveying the message and work of da'wah in the context of spreading the appreciation of the Quran. This significance of this study is the focus on his contribution to the field of the Quran that can be emulated after his absence. Besides, this study proves that he is highly committed to delivering the Qur'anic pamphlets to be lived in Muslim life. This research method applies inductive methods to obtain biographical facts and contributions of Dato’ Dr. Haron Din. Descriptive methods are carried out to analyse and describe the aspects of character and contribution of facts. The findings of the study have shown Haron Din has contributed to the appreciation of the Quran through knowledge sharing activities, the establishment of Darussyifa', his prominence as a PAS leader and national services such as the advisory panel and the head of the Dakwah Cluster of Majlis Perundingan Islam Kebangsaan. In each of his involvement, da'wah to the Quran is often emphasised as a result of his high understanding of the Quran and the Sharia studies. [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]

Al-Quran is deemed to be the first text or charter which recognizes the existence of other religions in addition to asserting the truth of Islam and expose incoherent and the faults of otherwise. The facts set forth in the al-Quran, al-Kafirun 109: 1-6. Similarly, there are many verses in the Quran that deal with religions, whether samawi or wadha`i religions. In presenting religions, the Quran highlight various methods of criticism such [i] method of comparison such as comparing the truth and falsehood or comparing between monotheism and polytheism, [ii] presents the falsehood faith based on historical method, [iii] method of arguing by demanding supported evidence, creed or faith from its believer. The diversity critical method of al-Quran is a guide for scholars and Muslim intellectuals in dealing with propaganda of religions other than Islam through their works. The works Izhar al-Haq has written by Syeikh Rahmatullah al-Kairanawi (1818-1891) is subjected in this article. Discussion of this article focuses on al-Kairanawi's adaptation on the Quranic approach in criticizing the Bible; equation issues in Izhar al-Haq and the Quran; critical method by arguing and demanding textual evidences that are believed by the defendant. The methodology adopted in this study is content analysis and comparison between the approaches of the Izhar al-Haq and the Quran. Finally, the article concludes that al-Kairanawi approach in his Izhar al-Haq is accordance with the approach of the Quran in criticizing the Bible. [ABSTRACT FROM AUTHOR]

The book of Furū' al-Masā'il by Sheikh Daud bin Abdullah al-Faṭanī (1131-1265H/1718-1847M), an Islamic religous work written in jawi, was considered a masterpiece in the field of Islamic jurisprudence at the time of his appearance in the nineteenth-century. This book contains almost all the titles in the field of Islamic jurisprudence including fiqh al-mu'āmalat or Islamic transactions. One of the titles covered in fiqh al-mu'āmalat, which is no less important, is the title of khiyār or option. Therefore, this article attempts to analyse the concept of khiyār as discussed by Sheikh Daud in this book. In analysing the corpus study, this article applies the content analysis methods through a thematic approach that is grouped under six subtitles: definition of khiyār, classification of khiyār, khiyār majlis or option during the meeting, khiyār syart or option of condition, khiyār 'ayb or option of defect, and arsy or rebate. In addition, the approach draws a comparison with the views of major Shāfi'ī jurists. This article identifies the view of Syeikh Daud al-Faṭānī concerning the concept of khiyār, which is within the scope of discussion Shafi'i school of jurisprudence. This clearly indicates that the school of thought of Sheikh Daud al-Faṭānī was a continuation of a series of traditional Islamic sciences that draws on the family cluster and network of genealogy of jurisprudence references. [ABSTRACT FROM AUTHOR]

This study discusses the issue of Muslim imitation of non-Muslims, particularly in respect of the celebrations of the multicultural society in Malaysia. Recently, arguments have emerged pertaining to the issue of Muslim practices of imitation of non-Muslim celebrations, such as participating in celebration in the temples or churches and wearing the special symbol of a particular religion. In accordance with this, the imitation phenomenon has raised jurisprudential implications for Muslims. This article attempts to analyse this kind of social phenomenon by referring to the traditions of the Prophet PBUH that strictly prohibited this practice. Moreover, this study discusses the patterns of imitation that are permitted and prohibited according to Islamic jurisprudence. The results of this study show there are prohibited imitations being practiced by Muslims in Malaysia, especially in respect of festivals and celebrations. [ABSTRACT FROM AUTHOR]

Malay Muslims are regarded as loyal adherents of Shafi'i madhhab since they embraced Islam centuries ago. The strict adherence to the madhhab, however, sometimes leads them to some difficulties when some Shāfi'ī standpoints do not suit certain circumstances or needs. Hence, they start to look for viewpoints from other madhhabs, which are considered as more adaptable to their situation and need. However, this step is considered as a last resort when no acceptable answer is found in the madhhab. This move should also be differentiated from the idea of borderless fiqh propounded by the reformists to free the Malays from holding to a specific madhhab. Whilst occasionally adopting the views of other madhhabs is permissible by the majority of Malay ulamas, being free from holding to a certain madhhab is seen as tantamount to heresy, and, therefore, should not be allowed. There is a thin line between both situations and this could lead one to confusion if it is not properly understood. This paper attempts to analyse the issues based on the perspectives of the Islamic traditionalism and reformism. Although the conflicting thoughts of both parties on this particular issue are hard to reconcile, there are some common standpoints that can lead to positive collaboration between them. [ABSTRACT FROM AUTHOR]

This article aims to analyse the zakat payment method implemented by the Pusat Pungutan Zakat - Wilayah Persekutuan (PPZ-MAIWP). Based on data from 2003 to 2009, PPZ-MAIWP has recorded a positive trend of total annual zakat collection. This increasing trend was driven by the PPZ-MAIWP initiative to implement a variety of payment mechanisms in line with the needs and technological change. Thus, their initiatives can become a model to other charity institutions. Furthermore, it will also provide opportunities and facilitate Muslims in Malaysia fulfilling the Islamic pillars. [ABSTRACT FROM AUTHOR]

Public confidence concerning the permissibility of a particular product or whether it is halal, particularly for Muslims, is secured through the display or label confirming halal certification issued by an authorized or recognized organization. To the producers, halal certification can be considered as a marketing tool. In Malaysia, several regulations have been put in place relating to halal certification or labelling. The main complaint pertaining to halal certification in Malaysia concerns the existence of several halal certification bodies, which has created confusion among the Muslim consumers. The aim of this article is to analyse the reasons for this confusion and to offer some practical solutions from the legal point of view. Data are collected through library research and interviews with relevant government officials. Descriptive and content analysis of the reading materials and relevant law statutes is used in the discussion. The findings from the analysis of the data collected suggest that the existing legal provisions, especially Trade Description Rules 1972, are not equipped to deal with the current issues and challenges of halal certification, especially concerning the control over halal certification bodies that offer the service of halal certification to the public. This article, to a limited extent, attempts to highlight several important developments, especially the introduction of the new Trade Descriptions Act 2011, which was not available at the time this article was written. [ABSTRACT FROM AUTHOR]

This paper explores the Islamic and scientific approaches in determining water quality classifications. It elaborates on the water classes, index ranges and parameters stipulated in the Water Quality Index-Department of the Environment (WQI-DOE) in the context of its strategies for controlling water pollution from point sources and provides a comparative analysiSWTh the tahārah-najāsah standards that are embedded in Islamic Hygienical Jurisprudence. Based on these research findings, the approach of Islamic Law is still relevant and applicable because of its universal and dynamic values. There is also compliance between the Islamic Law (conventional measurement) and WQI-DOE (scientific measurement) in standardizing and gauging water quality. The similarities can be clearly seen in both water quality parameters, especially concerning the aspects of acceptability (taste, odour and appearance). [ABSTRACT FROM AUTHOR]

In the past, Malay Muslims contributed by enriching the collection of writings. Among them is Shaykh 'Abdul Qadīrbin 'Abdul Rahīm Bukit Bayas. His book, entitled Risalah Fi Bayan Ḥukm Al-Bay' Wa Al-Ribā is an essential reference, particularly in discussing Fiqh al- Mu'āmalāt. This study will attempt to highlight the author's biodata and the history of the book, how the manuscript is tracked, as well as analysing the content of his book. The data were collected from library research, documentation method and interviews. Then, they were analysed by analysis content method. The study found that Shaykh is one of the Malay scholars who played a role in delivering the Fiqh al-Mu'āmalāt in the local mould. In conclusion, the author is considered to be an influential scholar in Terengganu although he is not so famous. The book should be consulted in order to gain benefit therefrom. [ABSTRACT FROM AUTHOR]

Since modern times, the discourse of Islam established by western orientalism hascreated a disturbing response among Muslim scholars. Due to the peaceful nature of Islam, which is strongly opposed to any harsh confrontation withothers, we suggest thatMuslim scholars should promote the discipline of occidentalism embodied with the Islamic point of view. Consequently, such suggested discipline can be used to renew the negative image imposed by orientalists upon the Muslim civilization. Based on this background, this article will analyse orientalism's attitude towards Islamic law by utilizing the methodologies proposed by the Islamic discipline of occidentalism. In order to achieve such objectives, this article is divided into several sections, namely, first the basic premise that initiated the concept of the disciplineof Islamic occidentalism. In the second and third section, special investigation will be placed on the recent occidentalism studies and its mode of operation in discussing these proposed subjects. In the fourth section, we may scrutinize the orientalist's premise concerning Islamic law by utilizing the proposed concept as well as the methodologies of the Islamic discipline of occidentalism. Finally, the study will be concluded with various suggestions. [ABSTRACT FROM AUTHOR]

Wealth is needed for human survival. By nature, people always seek wealth. In Islam, wealth is owned by God and given to man to be dealt with properly. Man only acts as a trustee and manager who is responsible for managing the wealth. Therefore, it is the duty of every Muslim to plan and manage the wealth as prudently as possible based on Islamic law. However, greed and human preoccupation of wealth sometimes lead to the overruling of the halal and haram principle. Unmanaged wealth leads to waste, fraud or freezing of the wealth itself. This is extremely detrimental to wealth owners and the Muslims at large. Based on this, the paper attempts to discuss wealth management in Islam by focusing on the aspect of values. It is important to ensure that the wealth comes from ḥalāl (legitimate) sources, spent in the way of Allah, systematically planned, productively developed and ethically managed to be a provision in the future and the hereafter. Therefore, values, such as gratitude, accountability, wise, fair, diligent, productive and futuristic need to be appreciated by every Muslim. These values will guide the planning, spending and managing of wealth wisely, in order to ensure one's well-being in the world and the hereafter. [ABSTRACT FROM AUTHOR]

The issues of naṣṣ, maṣlaḥah and bid'ah are always being among the most debatable issues among scholars at any point of time. Even though it has been frequently made a significant agenda in a scholarly discussion since long time ago, these issues seem to be difficult to resolve especially when a fanatic group involved in it to the extent that they rejected any argument against their views aggressively. In Malaysia, these issues are more critical and crucial as the general public who are mostly ignorant of Islam have been exploited to spread their doctrine which aims to gain influence. In consequence, the general public who anticipate the actual religious guidance from the scholars have been more puzzled and confused because this groups considered themselves experts in Syariah ruling. Therefore, this article discusses the real situation of contradiction between naṣṣ (revealed text) and maṣlaḥah and its relationship with bid'ah (innovation). The concept of bid'ah which is always being perceived as contradictory to al-Sunnah and the practice of al-Salaf al-Ṣāliḥ will be analyzed and thoroughly examined based on the actual understanding of Uṣūl al-Fiqh (Methodology of Islamic Jurisprudence) and Maqūṣid al-Syarī'ah (the objectives of Syariah). This article also emphasizes on the extent to which the correlation between nass and maslahah gives rise to bid'ah hasānah (commendable innovation) as presumed by classical jurists. [ABSTRACT FROM AUTHOR]

In dealing with modern Islamic financial engineering, Shariah provides us with considerable flexibility to invent new contracts, as long as we do not contravene the basic principles of Islamic law. In addition, we found that Shariah scholars in their classical works on Islamic law paid great attention to the nominate contracts; the contracts that historically have specific names with specific features. Through our research on the classical works of Islamic law, all these nominate contracts play a vital role as a basis for any new invention in financial contracts. This research, however, found that the specific names, such as syarikah, ijārah, wakālah, etc., are meaningless in Islamic law except to differentiate between the characteristics of each contract. Hence, the justification to refer new contracts to classical nominate contracts is to ensure that the legal impact of the new contracts does not lead to any prohibited contract or any wrong combination of two or more contracts that contradict each other, as well as to verify that the contracts will not oppose the general objectives (maqāṣid 'āmmah) of Sharīah. [ABSTRACT FROM AUTHOR]

Derivatives are a financial instrument that derives its value from underlying asset. This article reviews shariah issues in derivatives contract from the Islamic perspective. Islamic derivatives contract should be free from any elements prohibited by Islam such as riba, maysir (gambling), and gharar (excessive uncertainty). Muslim scholars adopted different approach in discussing the issues of derivatives contract. A study was conducted using data collection method from secondary sources namely journals, seminar proceedings, and books to collect the data comprising scholars' views in derivatives contract. The data were then analysed using thematic approach. It was found that the difference in opinion among scholars is due to the differences in their understanding and interpretation of al-hadith and in their understanding of derivatives contract itself. [ABSTRACT FROM AUTHOR]