Relevant bibliographies by topics / Islamic religious education Malaysia Kelantan

Academic literature on the topic 'Islamic religious education Malaysia Kelantan'

Author: Grafiati
Published: 10 December 2022
Last updated: 29 January 2023

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Journal articles on the topic "Islamic religious education Malaysia Kelantan"

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Latief, Hilman, Anidah Robani, Mohd Fauzi Kamarudin, and Rozikan Rozikan. "Becoming the State-Funded Madrasah or Retaining Autonomy: The Case of Two Madrasahs in Kelantan." QIJIS (Qudus International Journal of Islamic Studies) 9, no. 1 (July 29, 2021): 1. http://dx.doi.org/10.21043/qijis.v9i1.7620.

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<p>Malaysia witnessed the rise of Islamic education more than a century ago, partly evidenced by the establishment of traditional Islamic education institutions called pondok or madrasah. Starting in the nineteenth century, Islamic pondok schools spread in Malaysia, founded by ‘ulama (Islamic scholars) who gained financial support from the community. As time went by, many pondok, previously supported by civil society, began to face financial difficulties because of the changing political landscape, economic situation, the death of their founders, and changes in government policy. This paper investigates the experiences of two madrasahs in the state of Kelantan in Malaysia and the strategies they have adopted to resolve their financial issues. This paper argues decisions and strategies regarding financing were influenced by several factors, including the degree of attachment felt by the current asatidz (teachers) to the history of their pondok, their desire to preserve the legacy of the madrasah founder, and the level of economic pressure they experienced. The primary choice was between relinquishing ownership to the state by becoming a state (funded) school or remaining a self-governed school with limited access to state funds. </p>
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Abd. Rahman, Noor Naemah, Abdul Karim Ali, and Ridzwan Ahmad. "Keterikatan Fatwa Kepada Mazhab Syafi’i: Analisis Terhadap Fatwa- Fatwa Jemaah Ulama Majlis Agama Islam dan Adat Istiadat Melayu Kelantan." Journal of Fatwa Management and Research 7, no. 1 (July 18, 2018): 7–35. http://dx.doi.org/10.33102/jfatwa.vol7no1.57.

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Generally, religious rulings (fatwa) in Malaysia are based on Shafi’ite madhhab as adherence to provisions of enactments of respective state in Malaysia. However, recently there are changes in fatwa. This might be due to development of education system, exposure of ulama and public to openly discussion of Islamic rules, public interest and their necessity to a certain view as a wise solution that meets the reality and contemporary needs. Therefore, the article attempts to analyse factors that lead to upholding of Shafi’ite madhhab in fatwa as well as to identify rooms for other views of other madhhab in issuing such a fatwa. This is a library research whereby primary sources is a collection of fatwa of Religious council of Kelantan. Those data then have been analysed by using content analysis method. The findings of this research are, the restriction to Shafi’ite madhhab in Kelantan is confirmed in taking place of previous years, however in nowadays there is a room for different views of other madhhabs. In addition, there are recent changes of fatwa due to consideration of maqasid al-shariah (objectives of Shariah). It is also observed that responses of Religious Council to questions are in accordance to the local need and up to date. It also deal with wisdom as reflected to its members of fatwa authority and social needs. Keywords: Shafi’ite madhhab, religious rulings/fatwas, jemaah ulama of Kelantan Abstrak Secara amnya fatwa negeri-negeri di Malaysia berdasarkan pandangan mazhab Syafi’I melalui peruntukan-peruntukan enakmen negeri masing-masing. Namun, terdapat beberapa perubahan dalam fatwa mungkin hasil perkembangan sistem pengajian, pendedahan para ulama dan masyarakat awam kepada perbincangan hukum secara lebih terbuka, kemaslahatan masyarakat dan keperluan mereka kepada pandangan yang boleh menjadi penyelesaian yang menepati realiti dan keperluan semasa. Justeru artikel ini cuba menganalisis faktor yang menyumbang kepada semangat keterikatan fatwa kepada mazhab Syafi’I dan sejauhmana berlaku ruang keterbukaan kepada pandangan mazhab lain dalam penentuan fatwa. Kajian ini merupakan kajian perpustakaan apabila sumber data utama ialah koleksi fatwa Jemaah Ulama Kelantan. Bahan-bahan tersebut dianalisis menggunakan kaedah analisis kandungan. Dapatan kajian artikel ini ialah keterikatan kepada mazhab Syafi’I di Kelantan memang disahkan pernah berlaku, namun sekarang telah berlaku keterbukaan kepada pandangan-pandangan mazhab lain. Di samping itu, perubahan fatwa semasa kerana mengambil kira maqasid al-shari’ah iaitu menolak kesukaran dan mendatangkan kemudahan. Begitu juga Jemaah Ulama memberikan jawapan hukum yang memenuhi keperluan setempat dan semasa, mengisinya dengan berhikmah bersesuaian dengan kapasiti yang wujud dalam keanggotaan autoriti fatwa dan keperluan masyarakat. Kata Kunci: mazhab Syafi’i, fatwa, Jemaah ulama Kelantan
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Et.al, Aminah Osman. "Customers’ Satisfaction Level of Islamic Banking Service in Kelantan, Malaysia." Turkish Journal of Computer and Mathematics Education (TURCOMAT) 12, no. 3 (April 10, 2021): 489–96. http://dx.doi.org/10.17762/turcomat.v12i3.754.

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This study aimed to identify the customers’ satisfaction level of Islamic banking in Kelantan. Specifically, this study tested the relationship between customer satisfaction and service quality in the districts of Machang and Tanah Merah, Kelantan, using the CARTER model. It utilized the quantitative analysis method involving the descriptive analysis and inferential analysis. The respondents were 384 customers of Islamic banking in Kelantan by using a simple random sampling method. The findings indicated that all the service quality variables such as compliance, reliability, assurance, tangibles, empathy, and responsiveness had a correlational relationship with customer satisfaction influence. However, based on the regression analysis, it was found that only the responsiveness, empathy and reliability variables were significant in influencing customer satisfaction. As such, the Islamic banking institution should upgrade its service quality, especially in the aspects of responsiveness, empathy, and reliability.
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Adnan, Ahmad Azrin, and Rosdalina Bukido. "POVERTY AND RELIGIOSITY: THE ‘MISSING LINK’ FROM ISLAMIC PERSPECTIVE." Jurnal Ilmiah Al-Syir'ah 18, no. 2 (December 27, 2020): 173. http://dx.doi.org/10.30984/jis.v18i2.1149.

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Poverty is highly associated with many negative measurable aspects of life. Therefore, it is often regarded as a sign of failure. One of the arguments that prove this premise is that poverty is closer to disbelief. By rejecting doubt to preserve religion, a group that adheres to its logical religion will avoid poverty. Poverty in Kelantan shows the opposite. In a state of extreme religious adherence in terms of understanding, beliefs, and practices, more than half of the poor in Kelantan are hardcore poor. At the same time, the hardcore poor and the poor in Kelantan have the highest number in Peninsular Malaysia. This paper aims to study the relationship between poverty and religiosity in Kelantan. About 3,000 poor in ten provinces in Kelantan selected as respondents through stratified sampling. This study has demonstrated the true definition of poverty which includes the element of soul. It is clearly different from current definitions that focus more on property ownership.
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Md Ali, Muhammad Syahir Bin, and Imtiyaz Yusuf. "Parti Islam Se-Malaysia (Pas) in Malaysia Politics: A History of Tuan Guru Nik Aziz’s Scholarship and Leadership in Establishing an Islamic State in Kelantan." Ulumuna 25, no. 1 (June 30, 2021): 108–36. http://dx.doi.org/10.20414/ujis.v25i1.433.

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The study seeks to examine the brief history of political Islam in Malaysia with a focus on Pan-Malaysian Islamic Party/Parti Islam Se-Malaysia (PAS). The emergence of PAS in the early 1950s marks the beginning of the involvement of Islamic Movements in politics as a platform for the revivalism of Islam in the region. In addition, the role of PAS leaderships also briefly discussed with a great emphasis on the leadership of PAS political maestro, Tuan Guru Nik Aziz bin Nik Mat. His piety in Islam is translated into his political thought which are influential during his involvement in politics. Tuan Guru’s upbringing and his education background had biggest influence towards his worldview on politics. This study described his contribution on Islam and in Malaysian politics, especially his grand idea on the establishment of Islamic state in Kelantan. The idea of ideal Islamic model of a state was established in Kelantan. It is in line with his perspective of how a society should operate and the functions of government in micro-managing the society. As a conclusion, Tuan Guru Nik Aziz plays an important role within PAS and to the establishment of the model of Islamic State in Kelantan.
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Zainal Abidin, Mohd Zahirwan Halim, Huzaimah Ismail, Paiz Hassan, Muhammad Yusri Yusof @ Salleh, Abd Munir Mohd Noh, and Ahmad Firdaus Mohd Noor. "Modernizing Education System in Pondok Sungai Durian, Kuala Krai, Kelantan." Jurnal Intelek 15, no. 1 (March 20, 2020): 40–47. http://dx.doi.org/10.24191/ji.v15i1.265.

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Pondok is the earliest traditional Islamic education institution established in Malaysia in the 19th century. Kelantan is one of the states in Malaysia with many pondoks until it’s known as "Serambi Mekah" (the veranda of Mecca). However, the pondok system has experienced a drastic decline since the 20th century and some were closed. Among the factors that led to the fall of this institution are the challenges from modern educational institutions such as the schools and madrasah, the death of teachers and the dependence on the traditional system of studies. So, the pondok system needs to be modernised with the purpose to spread Islamic education and knowledge to the Muslim community in Malaysia today. Hence, the objective of this study is to review the development of Pondok Sungai Durian and to study the modernisation of the education system practiced by this pondok. To achieve this objective, this study used qualitative method of study, which were the library research and field studies based on document analysis, interviews and observations at Pondok Sungai Durian to obtain research data. The findings show that the transformation of Pondok Sungai Durian has created harmonisation between traditional learning system based on the halaqah, talaqqi and the use of turath kitab with the modern system based on a classroom system with a more contemporary syllabus. In addition, this system encourages and enhances students' knowledge as they are exposed to the traditional and modern studies at the same time, and this is important in generating the culture of knowledge and producing authoritative `ulama’ in this era of globalisation. Hence, the survival of Pondok Sungai Durian as a centre of Islamic education that retains the elements of traditional and modern studies is very relevant today. The development of the pondok system, especially Pondok Sungai Durian, has contributed to the development of charismatic characters among the `ulama’ (Islamic scholars), the intellectual development, da'wah and the growth of Islamic knowledge among Muslim community.
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Fatinah Binti Mohd Azhar, Nur, Mohd Nuri Al-Amin Endut, and Muhammad Ridhuan Tony Lim Abdullah. "Proposed indicators for socio taqwa index indicator in Kelantan state Government." SHS Web of Conferences 124 (2021): 02001. http://dx.doi.org/10.1051/shsconf/202112402001.

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The Kelantan state government has used the Developing with Islam policy to carry out its administration since 1990 in the state of kelantan. Various programs and changes have been implemented in 5 aspect which is in administration, shariah, economy, education and sociology. Since 1990, the Developing with Islam policy still ongoing. However, no comprehensive study has been conducted on all aspects of the Developing with Islam policy. Therefore, this study was conducted to produce appropriate indicators that will be used to see the effectiveness of the Developing with Islam policy in Kelantan. In this study paper will explain where these indicators are come from. By having this indicators, Kelantan state government can create an index and at the same time can evaluate the achievement of the policy since the policy was implemented. The result can help Kelantan state government to make improvement from time to time and become as a good example of Islamic state in Malaysia.
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Mohammad, Nik Mastura Nik, Nor Atiah Ismail, and Nangkula Utaberta. "THE MALAY CULTURAL LANDSCAPE CHARACTERISTICS FOR THE ISLAMIC ARISTOCRAT TOWN IN KELANTAN, MALAYSIA." Journal of Islamic Architecture 6, no. 4 (December 26, 2021): 376–79. http://dx.doi.org/10.18860/jia.v6i4.13045.

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The Malay cultural landscape has become an integral part of examining the cultural significance in Malaysia. Thus, the main objective of the study is to determine the impact of the visual characteristics of the built cultural landscape in conserving and preserving Kota Bharu as an aristocratic area in this modern era. Kota Bharu is one of the Islamic cities in Malaysia. This study embarks into a quantitative study using a mixed-method. A significant implication is to propose a significant model to value the Malay cultural heritage and preserve the culture and spirit among the Kelantanese Malay population who live in the modern era.
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Munastiwi, Erni, and Marfuah Marfuah. "Islamic Education in Indonesia and Malaysia: Comparison of Islamic Education Learning Management Implementation." Jurnal Pendidikan Islam 8, no. 1 (August 28, 2019): 1–26. http://dx.doi.org/10.14421/jpi.2019.81.1-26.

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This study aims to reveal the comparative management of Islamic Education (Islamic Education) learning in Indonesia and Malaysia. The research method was a case study. The aspect of the study includes planning, implementation, and evaluation. Data collecting techniques were documents, archive records, interviews, and observations. The informant selection technique was a purposive sampling procedure from Madrasah Ibtidaiyah (MI) Bego, Sembego, Maguwoharjo, Depok, Sleman, Yogyakarta, Indonesia and Sekolah Rendah Malaysia (Malaysian Primary School) or Sekolah Kebangsaan (Malay-medium National Schools) Jelotong, Paritraja, Batu Pahat, Johor, Malaysia. The results of the study show that both Indonesia and Malaysia produce similarities in terms of the stages of the planning, implementation, and evaluation processes. The uniqueness of other similarities can be found in choosing the topic of Islamic religious subjects in the learning process. In addition to the similarities, there are differences in the underlying philosophy of making an Islamic Education curriculum.
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Shiozaki, Yuki, and Hiroko Kushimoto. "Reconfigurations of Islamic Authority in Malaysia." Asian Journal of Social Science 42, no. 5 (2014): 602–19. http://dx.doi.org/10.1163/15685314-04205007.

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The role and status of religious authority needs to be read into Malaysian political history over the past fifty years. During this period as the Malaysian state constructed its national identity and plotted its policy course, the role of Islam and religious leaders became an important point of debate. It is within this context that this article considers the independence and autonomy of Malaysian Muslim religious leaders. Traditional religious authority in Malaysia finds its underpinnings largely in the institutions of Islamic learning locally known as pondoks, which are a community of students of Islam under the directions of a religious leader, ulama (also often known as a Tok Guru). However as the state consolidated their control over these religious leaders whom were co-opted into the state apparatus, by employment and education at state universities, their social significance has been destabilized. In the wake of this compromised socio-political and religious position alternative sources of authoritative Islamic teachings have emerged in recent years such as the Tablighi Jamaʿat discussed in this article.
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Dissertations / Theses on the topic "Islamic religious education Malaysia Kelantan"

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Hashim, Ibrahim. "An integrated concept of Islamic education : a study on Islamic education in Muslim religious secondary schools in Selangor, Malaysia." Thesis, University of Abertay Dundee, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.432855.

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Books on the topic "Islamic religious education Malaysia Kelantan"

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Ahmad, Fadzila Azni. Kaedah pengurusan institusi-institusi pembangunan berteraskan Islam di Malaysia. Shah Alam: Pusat Penerbitan Universiti, Universiti Teknologi MARA, 2010.

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Rahman, Ismail Abdul, ed. Pendidikan Islam Malaysia. Bangi: Penerbit Universiti Kebangsaan Malaysia, 1992.

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Book chapters on the topic "Islamic religious education Malaysia Kelantan"

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Kushimoto, Hiroko. "“Azharisation” of ʿUlama Training in Malaysia." In Shaping Global Islamic Discourses. Edinburgh University Press, 2015. http://dx.doi.org/10.3366/edinburgh/9780748696857.003.0009.

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This chapter discusses the relationship between al Azhar and the government policy of ulama training in Malaysia. It traces how, during the twentieth century, a number of factors led to al Azhar becoming one of the most popular choices for Malaysian students wanting to major in Islamic Studies. Initially, ulama adopted al Azhar's reformed curriculum by choice, as the mixed curriculum introduced by al Azhar, starting with Muhammad Abduh's modernisation project, helped the religious schools in Malaysia to compete with the state run modern schools. However, to demonstrate its commitment to Islam, the Malaysian state eventually started to invest in al Azhar education. Under a series of policies intended to emphasise Islam, religious education and religious administration expanded rapidly, thus providing increased job opportunities for al Azhar graduates.
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Aljunied, Khairudin. "Women and Other Islamizers." In Islam in Malaysia, 85–104. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190925192.003.0005.

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Chapter 4 uncovers the premiership of Siti Wan Kembang, the ruler of the state of Kelantan in the early seventeenth century. Her rise to power and successful reign provides an illustrative sample of the varied roles Muslim women played in the Islamization of the Malays. In addition to powerful women such as Siti Wan Kembang, this chapter also delves into the creative missionizing methods and links formed by Muslim scholars and emissaries. Networks of Islamic scholars in Malaysia who studied in Patani, the Hijaz, Cairo, and Hadramaut and the movement of Muslims along the hajj routes aided in the diffusion of Islam among the locals in mosques, suraus (prayer) places, and other religious institutions. Among the scholars prominent in the seventeenth and eighteenth centuries was Tok Pulau Manis. Drawing from the flourishing literary world of kingdoms in Pasai and Perlak, these scholars introduced the Jawi script into Malaysia, which soon replaced the old Pallava script from India. Finally, the chapter highlights the part played by foreigners such as the Chinese Muslims in Malaysia, who acted as emissaries of non-Muslim kingdoms cum missionaries of Islam. The efforts of Admiral Cheng Ho will be analyzed here, most notably the impact of his diplomatic trips in furthering the preaching of Islam in Melaka and other Malay states.
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Hussien, Suhailah. "Islamic Religious Education and Multiculturalism in Malaysia: University Students’ Perspectives." In The Bloomsbury Handbook of Religious Education in the Global South. Bloomsbury Academic, 2022. http://dx.doi.org/10.5040/9781350105850.ch-17.

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Conference papers on the topic "Islamic religious education Malaysia Kelantan"

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Bruckmayr, Philipp. "PHNOM PENH’S FETHULLAH GÜLEN SCHOOL AS AN ALTERNATIVE TO PREVALENT FORMS OF EDUCATION FOR CAMBODIA’S MUSLIM MINORITY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/rdcz7621.

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Following the end of Khmer Rouge rule (1975–79), the Cham Muslim minority of Cambodia began to rebuild community structures and religious infrastructure. It was only after 1993 that they became recipients of international Islamic aid, mostly for the establishment of mosques, schools and orphanages. Now Cambodia boasts several Muslim schools, financed and/or run by Saudi Arabian and Kuwaiti NGOs as well as by private enterprise from the Gulf region, most of which rely on a purely religious curriculum. However, Cambodian Muslim leaders are urging attendance of public Khmer schools and seeking to establish alternatives in the form of Islamic secondary schools with a mixed curriculum, modelled after similar schools in Malaysia. The generally harmonious relations between Chams and Khmers have been affected by the importation of new interpretations of Islam through international Islamic welfare organisations, and the long arm of international terrorism. The only Cambodian non-religious and non-discriminatory educational facility operated from a Muslim country is Phnom Penh’s Zaman International School. It was founded in 1997 and is associated with the Fethullah Gülen movement. Classes are taught in both Khmer and English. Its kindergarten, primary and high schools are attended by Khmers, resident foreigners and a few Chams. For them, apart from the high standard provided by the school, its explicit agenda of instruction on an inter-racial and inter-religious basis, coupled with its prestige as an institution operated from Muslim lands, serves to make the school a valuable alternative to both secular private schools and Islamic schools. This paper raises and discusses the interesting question of the applicability of Gülen’s thought on education and inter-faith relations to the periphery of Southeast Asian Islam.
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