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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Haji Musa, Nasuha binti. "Instructional Supervision Towards Teacher’s Quality of YIK Religious Secondary Schools in Kelantan, Malaysia." International Journal of Social Learning (IJSL) 1, no. 1 (December 31, 2020): 1–14. http://dx.doi.org/10.47134/ijsl.v1i1.3.
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The Malaysian Education Blueprint (MEB) 2013-2025 emphasized on principals’ supervisory practices and teachers’ quality to enhance 21st-century international quality education. The lack of professional training for principals and the decline of teacher’s quality according to Yayasan Islam Kelantan (YIK) report (YIK, 2017) have affected the government’s aspirations. This problem requires a solution because the instructional supervision is a catalyst of teachers’ professional values and quality. Meanwhile, teachers’ quality is related to teaching professionalism practices, knowledge, understanding as well as teaching and learning skills. This study is essential for principals’ instructional supervision improvement and enhancing teachers’ quality. A quantitative, cross-sectional survey approach was adopted using a standardized three-section questionnaire comprising Section A: Respondents’ Personal and Professional Backgrounds, Section B: Instructional Supervision and Section C: Teachers’ Quality. The study sample comprised 360 teachers in YIK Religious Secondary Schools. A descriptive and inferential data analysis was generated using the Statistical Package for Social Science (SPSS) 20 Version. The improved quality among teachers was the result of holistic supervisory practices of principals namely, directive guidance, collective development, professional development, curriculum development and action research guidance. Thus, it is significant that principals understand the practical dimensions of supervision in order to improve teachers’ quality in YIK Religious Secondary Schools in Kelantan. It is recommended that YIK focuses on instructional supervision practices to produce quality teachers as the principals’ instructional supervision is highly potential catalysts for quality teachers.
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JaritaDuasa, Nur Hidayah Zainal, and Ilza Febrina Syafril. "Islamic Financing Selection Among Small And Micro-Scale Entrepreneurs." Journal of Fatwa Management and Research 26, no. 2 (October 15, 2021): 63–77. http://dx.doi.org/10.33102/jfatwa.vol26no2.401.
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The study attempts to investigate the probability of small and micro entrepreneurs who received financial assistance from microfinance program of Amanah Ikhtiar Malaysia (AIM) to select Islamic financing in business activities. A survey was conducted on the participants of AIM in Kelantan and Perak and data collected are analyzed using binary logistic regressions. The findings of the study show that the likelihood that Islamic financing is selected among small and micro entrepreneurs is likely to be determined by higher level of education, more asset value obtained and more understanding on the concept of ‘riba’. Variables of age, amount of loan, household size, income obtained from AIM program, spending, understanding on concept of ‘gharar’, ‘mudharabah’, ‘musyarakah’, ‘bai’ bithamin ajil’, ‘istisna’, ‘salam’, ‘qard al-hasan’ and ‘al-inah’ are not significantly influence the tendency to choose Islamic financing among small and micro entrepreneurs.
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Fakhruddin, Asma, and Azarudin Awang. "Sorotan literatur terhadap cabaran pendidikan Islam anak-anak mualaf di Malaysia." al-Irsyad: Journal of Islamic and Contemporary Issues 5, no. 2 (December 22, 2020): 444–55. http://dx.doi.org/10.53840/alirsyad.v5i2.149.
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Islamic religious education is a very important element in building a Muslim community that has a strong, formidable sense of integrity. Islamic knowledge covers faith, acts of worship, sharia and moral. These are among the important components that every individual, especially those called Muslims, should learn. The development of Islamic da'wah in Malaysia results in individuals from different races and religions converting to Islam. This new group known as 'converts' needs assistance in aspects of Islamic education to ensure that they can become a true Muslim. The weakness of these converts in understanding, practising and reflecting on their religious practices poses a great challenge to the converts’ children’s religious education. Therefore, this study will identify the challenges faced by converts’ children in Malaysia in empowering their religious education. This study uses the library study method through close reference to the writings and documents on converts. The review of past studies shows that the challenges faced by the children of converts in obtaining Islamic education are religious challenges, challenges brought by parents who lack the basics of religion and who are illiterate, financial challenges and challenges involving family backgrounds. This study recommends that converts’ children are given a particular emphasis on Islamic education by the agencies involved to strengthen their integrity from young, to avoid any forms of negative influence that will inhibit their religious values.
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Abd Latif, Siti Fathihah, and Mahani Musa. "Majlis Agama Islam dan Adat Istiadat Melayu Kelantan (MAIK) and Modernisation of Malay Education, 1917-1957." Journal of Al-Tamaddun 17, no. 2 (December 21, 2022): 241–55. http://dx.doi.org/10.22452/jat.vol17no2.19.
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This article examines the Majlis Agama Islam dan Adat Istiadat Melayu Kelantan (MAIK) administration of Malay schools in the state of Kelantan from 1917 until the end of British colonial rule in 1957. This involvement is examined through two of its schools, the Maahad Muhammadi (Malay) for boys and Maahad Muhammadi (Malay) for girls. The establishment of MAIK Malay schools is a testament to its professed aims of looking after local welfare, which was not given any attention under British colonial rule. MAIK had faced a myriad of challenges in its administration of Malay schools, whether from within its administration or from outside, especially from Malay schools that were under British control. Based on the qualitative method that involved the perusal of primary documents such as MAIK files, MAIK annual reports, journal Pengasuh and British annual reports on Kelantan from the National Archives of Malaysia and other institutions, this study has found that the British neglect of Malay education has made MAIK indispensable as the organisation responsible for religious affairs and defending local customs in the formal education sector of the state. With this heavy responsibility, MAIK, specifically through its Malay schools, has provided both secular and religious education in schools under its jurisdiction. MAIK’s strategy and improvisations have ensured its schools’ continuity despite competition from the Malay education provided by the colonial government. Through its organisational dynamism, MAIK has enabled itself to be involved in the planning and transformation of primary education in Kelantan from 1917 until 1957.
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Misba, Nor Tasik, and Abd Halim Mohd Noor. "A Review of Religious Education in Malaysia and Thailand." ADVANCES IN BUSINESS RESEARCH INTERNATIONAL JOURNAL 7, no. 2 (October 31, 2021): 138. http://dx.doi.org/10.24191/abrij.v7i2.14452.
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Every country has a unique educational system to offer its citizens. The Ministry of Education and the Ministry of Higher Education are responsible for overseeing education in Malaysia. Since Malaysia is an Islamic country, the majority of religious education in the country is centered on Islam. In Malaysia, on the other hand, Tahfiz education is the most widely practiced. In contrast to Thailand, Thai Buddhist temples have surpassed all other institutions of learning as the primary source of religious instruction for the vast majority of the populace. Both religious education in these countries has developed in recent years, becoming more systematic and gaining in popularity. Hence, this article will review the religious education practices in Malaysia as well as Thailand.
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Shuhaimi bin Haji Ishak, Mohd, and Osman Chuah Abdullah. "Islamic Education in Malaysia: A Study of History and Development." Religious Education 108, no. 3 (May 2013): 298–311. http://dx.doi.org/10.1080/00344087.2013.783362.
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Tajul Urus, Nur Sarah, and Alias Azhar Azhar. "APPLICATION OF PREFERRED ISLAMIC LEGAL MAXIMS ON THE PRONOUNCEMENT OF TALAK OUTSIDE THE COURT IN MALAYSIA: A BRIEF DISCUSSION." International Journal of Law, Government and Communication 5, no. 20 (September 10, 2020): 01–13. http://dx.doi.org/10.35631/ijlgc.520001.
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This article discusses the application of Islamic legal maxims on the pronouncement of talak outside the court in Malaysia. The purpose of this article is to identify the preferred Islamic legal maxims by judges for divorce cases. The concept of divorce was analysed to see preferred Islamic legal maxims as an essential element in the submission of each case in order to study the role of preferred Islamic legal maxims as an argument in Islamic law and to examine the position of the writing of judgment in Islam. This study was based on a qualitative approach with two main methodologies, namely, data collection and data analysis methods. Data were gathered through document analysis and interviews over four months in 2017 in the states of Kedah and Kelantan in Malaysia. This study also examined the position and importance of judgment writing in Islamic law by interviewing two academicians and four legal practitioners to obtain information on the application of preferred Islamic legal maxims in judgments and the practice of judgment writing in divorce cases in Malaysia. Data were analysed by applying the content analysis method. This method was also used to analyse the documents obtained from the respondents to extract detailed information on the application of preferred Islamic legal maxims in divorce cases. The results of the study suggest that legal maxims play a significant role in deriving rulings and supporting submissions in dealing with Shariah cases. The preferred Islamic legal maxims, which contain the Maqasid al-Shariah values, must be in parallel with al-Quran and al-Sunnah. Given the prevalence of family issues today, it is hoped that society can entrust Maqasid al-Shariah in dealing with divorce cases. Cooperation between Shariah judges and lawyers helps in developing innovative elements encompassing religious and legal aspects. In this global era, the application and trend of Islamic legal maxims will have a tremendous impact on religious and institutional courts, in particular, Shariah Courts at the national level. This application is aimed at eliminating confusion among the parties involved, specifically, and the Muslim community, in general.
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Nordin, Munif Zarirruddin Fikri. "The Language of Deviant Teaching in Malaysia." JOURNAL OF ADVANCES IN LINGUISTICS 9 (August 30, 2018): 1409–13. http://dx.doi.org/10.24297/jal.v9i1.7572.
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As religion covers some abstract and metaphysical concepts, its meanings are subjected to the differences, and somehow interpreted defiantly. This article discusses the language of deviant teaching by referring to the Malay language as a religious language in Malaysia, having the objectives of (1) identifying the pragmatics in the language of deviant teaching, and (2) describing the interpretation of truth in the language of deviant teaching. The discussion is based on the pragmatic concept suggested by Crystal [1]) that language users have choices when using language, and Russell’s approach [2] to meaning and interpretation in the philosophy of language. The data used in the discussion relate to the use of Malay Islamic words by two Muslim groups in Malaysia which are identified as deviant teachings, namely Tareqat Amirul Mukminin in the state of Perak and Tarikat al-Tijani in the state of Kelantan. The results show that there is a central cause of pragmatics in the language of deviant teaching which is the formulation of the identity. The results also show that the interpretation of truth in the language of deviant teaching is relatively associated with the cult of the leaders by referring them as being beyond superior and very outstanding.
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Amalia, Firda, Farid Setiawan, Unik Hanifah Salsabila, and Tri Yaumil Falikah. "PENDIDIKAN ISLAM BAGI BURUH MIGRAN DALAM AMAL USAHA PIMPINAN CABANG ISTIMEWA MUHAMMADIYAH MALAYSIA." Muta'allim: Jurnal Pendidikan Agama Islam 1, no. 3 (November 27, 2022): 305–16. http://dx.doi.org/10.18860/mjpai.v1i3.2446.
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The work demans of migrant workers who are far from ktheir families often make them easily exposed to bad influences in their social environtment. Therefore, PCIM Malaysia provides islamic education to migrant workers so that they can fortify themselves from behavior that is far from Islamic religious values in carrying out its duties, PCIM Malaysia incountered a number of obstacles, but slowly these obstacles were overcome. The study aim to determine the efforts made by PCIM Malaysia in providing Islamic education for migrant workers through Muhammadiyah Charity Business, as well as obstacles and solutions. The research uses qualitative methods with primary data in the form of interviews and secondary data form literatur sources. The results and research are PCIM Malaysia assesing a number of efforts in providing Islamic education for migrant workers through several activities and charities. These efforts are to increase Islamic knowledge and avoid bad influences and promiscuity. As wellas the conclution that PCIM Malaysia has chosen several years in providing Islamic education for migrant workers, namely conducting training, building PAUD, TPA guidance studios, and contributing to the contruction of University of Muhammadiyah Malaysia (UMAM).
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Abd Razzak, Monika @. Munirah, Khadher Ahmad, and Nik Mohd Zaim Ab Rahim. "PENYALAHGUNAAN AYAT AL-QURAN DAN PENYELEWENGAN PUSAT PENGUBATAN ISLAM DI MALAYSIA." Journal of Nusantara Studies (JONUS) 4, no. 2 (December 18, 2019): 429–48. http://dx.doi.org/10.24200/jonus.vol4iss2pp429-448.
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Mutakhir ini, banyak isu-isu berkaitan Islam mendominasi kehidupan masyarakat Malaysia. Masyarakat Muslim khasnya, sering berhadapan dengan pelbagai polemik dan persoalan-persoalan terutamanya perkara-perkara yang bersangkut-paut dengan isu ekonomi, politik dan sosial. Antara isu hangat ialah isu sensitiviti agama yang berkaitan penyalahgunaan ayat al-Quran sebagai medium untuk melariskan jualan perkhidmatan dan produk. Oleh itu, artikel ini bertujuan untuk mengkaji penggunaan ayat-ayat al-Quran yang telah salah digunakan bagi kepentingan peribadi dalam kalangan pengamal pengubatan Islam di Malaysia. Melalui metode temu bual dan observasi, kajian ini dijalankan di zon utara dan zon timur Malaysia untuk mewakili sampel rawak kajian bagi Pusat Pengubatan Islam. Sebanyak 36 orang pengamal dan 45 orang pesakit dari Perlis, Kedah, Pulau Pinang, Perak, Kelantan, Terengganu dan Pahang telah ditemu bual dan dijalankan observasi untuk mendapatkan data. Hasil kajian mendapati bahawa penyalahgunaan ayat-ayat al-Quran dalam kalangan pengamal pengubatan Islam di Malaysia berlaku dalam empat aspek. Pertama, ayat al-Quran yang digabungkan dengan jampi serapah yang tidak difahami sehingga bercampur aduk dan mengelirukan. Kedua, ayat al-Quran yang dibacakan secara terbalik (iaitu bacaan bermula dari belakang ke pangkal ayat) yang juga dijadikan sebagai bacaan ruqyah atau jampi kepada pesakit. Ketiga, al-Quran atau ayatnya dijadikan sebagai azimat yang digunakan sebagai tangkal untuk menolak bala; dan keempat naskhah al-Quran atau sebahagian helaiannya dijadikan sebagai bahan untuk berdamping dengan makhluk halus. Tegasnya, dapatan membuktikan wujudnya sebahagian para pengamal menyalahgunakan ayat al-Quran dalam amalan pengubatan mereka. Justeru dengan menjelaskan fungsi al-Quran secara tepat kepada masyarakat dan pemantauan terhadap pusat perubatan Islam oleh pihak berkuasa, diharapkan penyalahgunaan ayat Quran tidak akan berlaku lagi.
Keywords: Al-Quran, Malaysia, penyalahgunaan, penyelewengan, pusat pengubatan Islam
ABSTRACT
Recently, many issues related to Islam have dominated the Malaysian’s societies. Muslim societies, are often faced various polemics and concerns, especially those relating to economic, political, and social issues. One of provocative issues is the concern of religious sensitivity related to the misuse of Quranic verses as a medium in the pursuit of service and product sales. This article aims to study the Quranic verses which have been misused for personal purpose among medical Islamic practitioners in Malaysia. Through the methods of interview and observation, the study was conducted in the northern and eastern zones of Malaysia to represent a random sampling from the Islamic Medical Center. A total of 36 practitioners and 45 patients from Perlis, Kedah, Penang, Perak, Kelantan, Terengganu and Pahang were interviewed and observed for data collecting purposes. This present study found that the misuse of Quranic verses among medical Islamic practitioners in Malaysia occurred in four aspects. First, Quranic verses are combined with an unintelligible spell which create confusion. Second, the Quranic verses are read in reverse in which the reading begins from the end to the beginning of the verse which is also used as a ruqyah or spell to treat the patient. Third, Quranic verses are used as a charm to resist calamity; and forth, Quranic recitation or parts of its page is used as a material to accompany the supernatural. In fact, the findings prove that some practitioners have misused Quranic verses in their practice of Islamic medicine. Thus by explaining the function of the Quran accurately to the community and monitoring the Islamic medical center by the authorities, it is hoped that the misuse of Quranic verses will not be repeated.
Keywords: Al-Quran, deviation, Islamic medical center, Malaysia, misuse
Cite as: Abd Razzak, M. M., Ahmad, K., & Ab Rahim, N. M. Z. (2019). Penyalahgunaan ayat al-Quran dan penyelewengan dalam pusat pengubatan Islam di Malaysia [The misuse of Quranic verses and deviant of Islamic medical centre in Malaysia]. Journal of Nusantara Studies, 4(2), 429-448. http://dx.doi.org/10.24200/jonus.vol4iss2pp429-448
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Mas’ud, Ali, Ah Zaki Fuad, and Achmad Zaini. "EVOLUTION AND ORIENTATION OF ISLAMIC EDUCATION IN INDONESIA AND MALAYSIA." JOURNAL OF INDONESIAN ISLAM 13, no. 1 (June 2, 2019): 21. http://dx.doi.org/10.15642/jiis.2019.13.1.21-49.
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Susanto, Pendi. "Perbandingan Pendidikan Islam di Asia Tenggara." Jurnal Pendidikan Islam 4, no. 1 (June 1, 2015): 71. http://dx.doi.org/10.14421/jpi.2015.41.71-93.
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AbstractIslamic education in Southeast Asia has some diverse substances. In Indonesia, Islamic education experience rapid progress. Indonesia employ Islamic education as cumpolsarysubject in schools and public universities. In Malaysia, Islamic education has manyimprovements since 1956 e.g. Islamic education is taught in national school and alsoMalaysia also formed religious education department that handle every religious subjectin schools. Thailand, especially in couple regions such as Pattani, Setul, Yala, andNarathiwat, Islamic education with boarding school and Madrasah become islamicidentity backbone and Islamic struggle against central government. Meanwhile, differentcondition takes place to Islamic education in Singapore. There is still an unclearedpurpose between islamic education with national education system, there is no islamicuniversity, no standard curriculum, no central islamic education administration, andthe lack of fund and economical status of religion teacher.
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Hidayaturrahman, Mohammad, Sudarman Sudarman, Husamah Husamah, and Ita Rahmania Kusumawati. "Integrating Science and Religion at Malaysian and Indonesian Higher Education." Al-Ta lim Journal 28, no. 1 (February 28, 2021): 55–66. http://dx.doi.org/10.15548/jt.v28i1.658.
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This article analyzes the integration model between science and religion in Malaysian and Indonesian Higher Education. So far, the dichotomy of science and religion is considered to be one of the causes for the exit of the Islamic world from the Western world. In this century, educational institutions in the Islamic world began to re-select the integration pattern of science. This study uses qualitative methods, by collecting data through observation, visiting two higher education institutions studied, and conducting in-depth interviews with relevant parties, namely the International Islamic University Malaysia (IIUM) in Malaysia and Universitas Muhammadiyah Malang (UMM) in Indonesia. Data collection is also done by searching documents and referral sources in various data sources available online. From the research conducted, it was found that, integration carried out by Islamic universities in Malaysia and Indonesia was to open faculties and study programs without any religious or public claims. Everything is the same, and there are no restrictions on the rules for students based on religion to enter into it. So, education is inclusive, it can be for anyone. This model succeeded in advancing Islamic educational institutions.
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Abd Rahim, Syuhaida Idha, Mohd Asmadi Yakob, Siti Khurshiah Mohd Mansor, and Rukiah Mohamad. "Talaqqi Method in Teaching and Learning Islamic Education at Pondok Institutions." Global Journal of Business and Social Science Review (GJBSSR) Volume 4 (2016: Issue-3) 4, no. 3 (August 4, 2016): 68–73. http://dx.doi.org/10.35609/gjbssr.2016.4.3(10).
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Objective - This paper presents a research about talaqqi method in teaching and learning Islamic education at pondok in Kedah Darulaman, Malaysia. Hence, this paper identifies the pondok institution system that has been implemented in Kedah. The second objective is to recognize the special features of pondok institution system which is one of the older forms of education in the Malay world. Methodology/Technique - This study applies interview session with the Tuan guru or Mudir at their pondok and employs library research methodology. Findings - A pondok institution is a traditional Islamic education school for teaching and learning in Malaysia. Pondok is synonym by using talaqqi method which is a traditional method that has been used and practiced long before. The main role of pondok is to provide religious value and provide religious instruction to the community in understanding Islam. Most of the Tuan guru has implemented talaqqi as their method in presenting the authenticity of knowledge. Novelty - It is hoped that the results of this study will benefit for various pondok institutions particularly at various locations in Malaysia. Type of Paper - Conceptual Keywords: Talaqqi, Teaching, Learning, Islamic Education, Pondok Institution
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Lubis, Maimun Aqsha, and Budi Sanjaya. "THE EXISTENCE OF INTEGRATED ISLAMIC EDUCATION IN MALAYSIA." INNOVATIO: Journal for Religious Innovation Studies 22, no. 1 (March 22, 2022): 20–34. http://dx.doi.org/10.30631/innovatio.v22i1.148.
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The Philosophy of Integrated Education covers the whole of the sciences between religious sciences and world sciences. Simply put, integrated education means education that integrates the knowledge of fardhu ain and kifayah. Integrating Islamic education also means integrating useful knowledge or aqli knowledge with naqli knowledge. Integrated education aims to form a moral balance and spiritual development to achieve knowledge, which is an integrated goal in the pursuit of knowledge. Meanwhile, the practice of integrated education from a pedagogical point of view is based on four elements, namely creativity, reflectivity, reciprocity and responsibility. All elements support the integration of knowledge and practice in terms of innovation and in line with current technological advances. The progress and change of Islamic education in Malaysia in accordance with the philosophical principles and policies are set by the Ministry of Education Malaysia based on the National Philosophy of Education and the Philosophy of Islamic Education. The methodology of this study is in the form of literature and direct observation (involved). This article aims to explain integrated education from the point of view of educational philosophy, integrated education from the point of pedagogy, and the existence of integrated education and its challenges in Malaysia. The existence of integrated Islamic education in Malaysia based on the National Philosophy of Education and the Philosophy of Islamic Education to form and apply Islamic or pure values guided by al-Quran and al-Sunnah in integrating knowledge has recently emerged challenged its integration with critical, creative, and innovative thinking practices.
Abstrak: Filsafat Pendidikan Terpadu mencakup keseluruhan ilmu antara ilmu-ilmu agama dan ilmu-ilmu dunia. Secara sederhana, pendidikan terpadu berarti pendidikan yang memadukan ilmu fardhu ain dan kifayah. Mengintegrasikan pendidikan Islam juga berarti memadukan ilmu yang bermanfaat atau ilmu aqli dengan ilmu naqli. Pendidikan terpadu bertujuan untuk membentuk keseimbangan moral dan perkembangan spiritual untuk mencapai ilmu pengetahuan, yang merupakan tujuan terpadu dalam mengejar ilmu pengetahuan. Sementara itu, praktik pendidikan terpadu dari sudut pandang pedagogis didasarkan pada empat unsur, yaitu kreativitas, reflektifitas, timbal balik, dan tanggung jawab. Semua elemen tersebut mendukung integrasi pengetahuan dan praktik dalam hal inovasi dan sejalan dengan kemajuan teknologi saat ini. Kemajuan dan perubahan pendidikan Islam di Malaysia sesuai dengan prinsip dan kebijakan filosofis yang ditetapkan oleh Kementerian Pendidikan Malaysia berdasarkan pada Filsafat Pendidikan Nasional dan Filsafat Pendidikan Islam. Metodologi penelitian ini berupa studi pustaka dan observasi langsung (terlibat). Artikel ini bertujuan untuk menjelaskan pendidikan terpadu dari sudut pandang filsafat pendidikan, pendidikan terpadu dari sudut pedagogi dan keberadaan pendidikan terpadu dan tantangannya di Malaysia. Dengan demikian, keberadaan pendidikan Islam terpadu di Malaysia berdasarkan Filsafat Pendidikan Nasional dan Filsafat Pendidikan Islam untuk membentuk dan menerapkan nilai-nilai Islam/murni yang berpedoman pada al-Quran dan al-Sunnah dalam mengintegrasikan ilmu pengetahuan akhir-akhir ini muncul tantangannya. integrasi dengan praktik berpikir kritis, kreatif dan inovatif.
Kata-kata kunci: filsafat pendidikan Islam terpadu, unsur pendidikan Islam terpadu, pengetahuan
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Azisi, Ali Mursyid, and Lailiyah Qotrunnada. "Analisis Kebudayaan dan Sistem Pendidikan Islam Kawasan Asia Tenggara (Indonesia, Malaysia, Thailand)." Al-Fikr: Jurnal Pendidikan Islam 7, no. 2 (December 31, 2021): 73–87. http://dx.doi.org/10.32489/alfikr.v7i2.222.
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Islamic education is not a prison for national education, because Islamic education has a position not only as a compliment but also as the basis for formulating the goals of national education. Islamic education is needed by all Muslims and must be implemented regardless of age or class. Apart from that, it is also aimed at enhancing the human mentality and is also very much needed by many people and countries. Even though there are many characteristics and types of Islamic education in the Southeast Asia region, it has the same goal, namely to improve the quality of humanity and uphold the morals of good, moral, and knowledgeable Muslims. Both national and private education in the countries of Indonesia, Malaysia, and Thailand are very necessary and very important to be studied for Islamic education that is good in behavior, morals and Islamic religious values are well maintained. This article discusses an analysis of the culture and system of Islamic education in the Southeast Asian region, especially Indonesia, Malaysia, and Thailand, which aims to increase understanding of the diversity of Islamic education in Southeast Asia.
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Tajul Urus, Nur Sarah, and Alias Azhar. "IMPLICATIONS OF MATRIMONIAL OFFENCES TOWARDS THE FAMILY INSTITUTION IN THE ERA OF GLOBALISATION." International Journal of Law, Government and Communication 5, no. 20 (September 15, 2020): 57–68. http://dx.doi.org/10.35631/ijlgc.520003.
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This paper debates the implications of matrimonial offenses on the family institution. The offence of pronouncing talaq (divorce utterance) outside the court is chosen instead of the other two matrimonial offences, which are underage marriage and polygamy without consent. The choice is due to the practice of pronouncing talaq outside the court being an infringement of the existing legal procedure. This issue is raised when the divorce application procedure, which requires talaq to be pronounced in court, continues to be questioned by religious groups and society who are skeptical of the Islamic family law currently in force in the country. The objectives of this article are first, to identify the legal provisions related to divorce application procedure according to its application in Malaysia as well as the role of the Advisory Unit under the Administration of Family Law Division, Kelantan Islamic Affairs Department at Lundang, Kota Bharu, Kelantan. Second, this paper aims to analyse the implications that can be expected if talaq is not pronounced in court and the catalyst for the occurrence of this phenomenon. Third, the paper suggests that religious groups and society be more open in the era of globalisation by considering the maslahah and public interest in general. This study used qualitative data that were gathered through document analysis and interviews. Data analysis was performed by adopting a descriptive approach using content analysis. The finding of the study showed the existence of global impacts on the family institution arising from the offence of pronouncing talaq outside the court. Thus, it is hoped that religious groups and legal experts can work together to create elements of innovation and reduce misunderstandings between the shariah law and legislation that is in force. Awareness and empowerment of law compliance should be implemented collectively so that compliance of the existing law is achieved with deep understanding and awareness. Furthermore, messages conveyed by the religious groups should be consistent and not in conflict with the law that is currently in force.
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Mohd. Razif, Nurul Huda. "Between Intention and Implementation." Journal of Legal Anthropology 6, no. 1 (June 1, 2022): 1–23. http://dx.doi.org/10.3167/jla.2022.060102.
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In 2018, news of a 41-year-old Malay man’s marriage to a Thai girl of 11 as his third wife broke out in the Malaysian media, catalysing nationwide concerns on the state of affairs of child marriage in Malaysia. This article analyses the news reports on this child marriage scandal and draws on my own long-term ethnographic fieldwork studying marriage and intimacy in the state of Kelantan to examine the ensuing public and religious debates concerning the amendment of Malaysia’s Islamic family law enactments. I demonstrate that state- and federal-level efforts at curbing child marriage have failed largely due to the lack of consensus amongst the religious and political elite, as well as members of the Muslim community, on what the purpose of marriage is, who – and whose interests – it is meant to protect, and what measures should be implemented to prevent its abuse. Furthermore, child marriage in Malaysia has been ideologically sustained by a rhetoric of ‘masculinist protectionism’ in which men justify their marriage to young girls as an act of care and benevolence to mask a reality of coercion and violence. However, legal reform on child marriage will not only be ineffectual but also inadequate if it is not enforced in tandem with other initiatives such as seeking poverty eradication in rural regions; looking at the feasibility of contracting eloped marriages in Southern Thailand; and carefully reconsidering Malay adat and Islamic norms promoting young and early marriage as alternatives to prolonged periods of courtship.
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Eissa, Manar, and Madihah Khalid. "Development of Character and Life Skills through Islamic Methods of Teaching Acquired Science Subjects at Islamic International Schools in Malaysia." IIUM Journal of Educational Studies 6, no. 1 (July 2, 2019): 3–17. http://dx.doi.org/10.31436/ijes.v6i1.143.
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Islamic Schools strive to achieve educational excellence while integrating religious values into their curriculum. Yet, what makes an Islamic school really “Islamic” is not just the content of the curriculum, but also the teaching methods employed by the teachers who are teaching religious and non-religious subjects which affect the whole implementation of the integrated curriculum. The aim of this paper is to investigate the potential benefits of using Quranic and Prophetic Teaching Methods (QPTMs) in non-religious classes on developing the characters of students. Semi-structured one-on-one interviews were conducted with 6 teachers teaching non-religious subjects in Islamic international schools in Malaysia. The interviews were transcribed and the data collected was analyzed by the researchers. The study analysis revealed that teachers of non-religious subjects in Islamic international schools believe that QPTMs contribute to students’ character development by inculcating characteristics and life skills. The findings of the study can draw the attention of integrated curriculum developers to the impact of including the QPTMs in teaching non-religious subjects in the inculcation of Islamic morals and developing the characters of the students.
Key words: Islamic education, moral education, character development, teaching methods, integrated curriculum
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Kohno, Ayako, Maznah Dahlui, Nik Daliana Nik Farid, Siti Hawa Ali, and Takeo Nakayama. "In-depth examination of issues surrounding the reasons for child marriage in Kelantan, Malaysia: a qualitative study." BMJ Open 9, no. 9 (September 2019): e027377. http://dx.doi.org/10.1136/bmjopen-2018-027377.
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ObjectiveTo examine individual, familial, community and societal issues surrounding the reasons for child marriage in Kelantan, Malaysia.DesignQualitative study by means of semistructured interviews with women and key informants, using social-ecological model as a conceptual framework.SettingInterviews were conducted in Kota Bharu district, Kelantan, a northeast state in Peninsular Malaysia.ParticipantsEighteen women of reproductive age (18 to 44 years old) that experienced their first marriage below the age of 18, as well as five key informants, consisting of a government officer, a community leader, an officer from religious department and two mothers. The women were recruited from a reproductive health clinic. The key informants who had specialised knowledge related to child marriage were selectively chosen.ResultsThree themes emerged that aligned with the social-ecological model: immaturity in decision-making, family poverty and religious and cultural norms.ConclusionsThe findings imply that sex education and awareness-building activities regarding the consequences of child marriage must be implemented to eradicate child marriage in Malaysia. Such implementation must be coordinated as a team-based approach involving experts in such fields as law, religion, psychology, social-welfare and public health. In order to increase the awareness of child marriage consequences, the target for awareness must extend not only to the adolescent girls and their families, but also to the community and society at large by clearly communicating the negative consequences of and addressing the drivers for child marriage.
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Kamarusdiana, Kamarusdiana, Burhanudin Yusuf, Maman Rahman Hakim, and Harapandi Dahri. "Pre-Marital Education: Concepts and Regulations in Indonesia and Malaysia." Al-Ahkam 32, no. 1 (April 28, 2022): 41–64. http://dx.doi.org/10.21580/ahkam.2022.32.1.10709.
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One of the most significant ways to create a happy family and minimize divorce is premarital education. Indonesia and Malaysia are two countries that have realized it and have regulated it in the regulations of their respective countries. This paper focuses on studying the concept and regulation of premarital education in these two countries. This paper uses a normative juridical approach using library research and comparative law. This study found that premarital education aims to create household happiness to avoid divorce. Indonesia regulates it in the Decree of the Director-General of Islamic Religion by implementing the Office of Religious Affairs or institutions recognized by the Ministry of Religion. Meanwhile, in Malaysia, it differed according to state regulations, such as enactment 11 of 2003 amendment of the Islamic Family Law (Negeri Sembilan) 2003 Part II of Marriage Section 16 concerning Applications for Marriage Truth and carried out by the Malaysian Islamic Progress Office. Premarital education, although both aim to create a family and minimize divorce, in Indonesia, it only provides guidelines, while in Malaysia, it is a mandatory requirement for prospective brides to get married.
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Ahmad, Hadijah. "Transformation of Higher Education: A Stakeholder Perspectives in Private Islamic Higher Education Institution (IPTIS) in Malaysia." HOLISTICA – Journal of Business and Public Administration 10, no. 1 (April 1, 2019): 112–26. http://dx.doi.org/10.2478/hjbpa-2019-0009.
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Abstract The mushrooming of private higher education institution in Malaysia is not new. To date, there are 391 private institution registered under Malaysian Qualification Agency (MQA) and there are 11 private Islamic higher education served on the basis of providing religious content of curriculum along with the academics line. Most of the private Islamic higher institution has catching up with the trends when they transform the status from college to university college, making the transformation absolutely essential. The transformation however, bring the nerved of urgency to change the institution, thus in order to transform, the institution should take immediate action by improve the areas mentioned by participants. The study carried out to explore and find a specific variable on transformation particularly as perceived by various stakeholder in one of the Private Islamic Higher Education Institution in Southern Malaysia. There are 24 stakeholder involved in the structured interview session. The findings served substantial information for the administrator particularly for the whole institutional stakeholders to transform in the four areas of improvisation as excerpt from the participant. The findings delineates the reputation of the institution as well known Islamic Higher Institution in the state and it explicates the areas of improvisation for the institution transformation.
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Tamuri, Ab Halim, and Ahmad Munawar Ismail. "Hubungan Persekitaran Sekolah dan Guru dengan Amalan Akhlak Murid Sekolah Menengah Malaysia." International Journal of Islamic Thought 19, no. 1 (June 1, 2021): 1–13. http://dx.doi.org/10.24035/ijit.19.2021.190.
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This article examines the moral practice of secondary school students in Malaysia and their perception towards the school environment and the teachers of Islamic education. This article is part of the findings of a study that has used the survey as a method of data collection. The questionnaires were distributed to the students in the form four and lower six of secondary schools in Malaysia. They were selected based on the of multi stages cluster sampling. A total of 3 ,262 students were involved in answering the questionnaires. SPSS software has been used to analyze the data. It can be concluded that, the Islamic practice of Muslim students in secondary schools is categorized as ‘a high level of religious practice’ and their perception on school environment and Islamic education teachers also is high. This study also shows that there is a significant correlation between the Islamic moral practices of students and their perceptions of the school environment, and between Islamic education teachers.
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Et.al, Suhaimi Ishak. "The Role of Internal Audit in Governance of Zakat Institution in Malaysia." Turkish Journal of Computer and Mathematics Education (TURCOMAT) 12, no. 3 (April 11, 2021): 2568–71. http://dx.doi.org/10.17762/turcomat.v12i3.1255.
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This study outlines the role of internal audit in the governance of zakat institutions in Malaysia. Aspects of internal audit are detailed in this study as well as risk management. Internal audit is closely linked to risk management where both of these aspects are an important element of an organisation's governance. In addition, legislative matters such as the Federal Constitution and the State Administration of Islamic Religious Enactments were also discussed in this research. Researchers are also talking about the Malaysian Code on Corporate Governance (MCCG), which can be used as a guide and best practice for Islamic religious states and zakat institutions in Malaysia. Although the Islamic religious councils of the states and the zakat institutions are not a company but with the trust as administrators and managers of large zakat funds, the need for good governance is essential.
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Samad, Sakinah Abdul, Ahmad Sufian Che Abdullah, and Kamaruzaman Noordin. "Revitalising the Management of Family Waqf: A Way Forward." Journal of Southwest Jiaotong University 56, no. 3 (June 30, 2021): 603–18. http://dx.doi.org/10.35741/issn.0258-2724.56.3.48.
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This research proposes a few models of legal authority (hereinafter referred to as al-Wilayah) over the practice of Family Waqf in Malaysia. The research adopted a comparative case study based on the theory of al-Wilayah over the management of waqf. Five selected State Islamic Religious Councils (SIRCs) have been chosen: SIRC of Perak, Pulau Pinang, Kelantan, Terengganu, and Johore, prominent with Family Waqf. The author proposed models that broaden the involvement of many parties in waqf management based on the amalgamation of Wilayah Asliyyah and Wilayah Fariyyah in waqf affairs. These are models of the religious council, third-party model, and model of the subsidiary body. The contribution of this research was to provide more compatible models in the management of Family Waqf operationalized harmoniously with the Malaysian waqf jurisdiction. These models were expected to improve the current situation of Family Waqf in Malaysia, which was deemed incompatible with being managed by the SIRC alone. Based on the researcher’s best knowledge, there were no case studies that empirically investigated the current practice of Family Waqf according to the theory of al-Wilayah. Therefore, it was necessary to acquire an up-to-date situation of Family Waqf from the vantage point of al-Wilayah to assist the researcher in developing the model based on the actual loophole in its practice.
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Zabidi, Fatin Nur Marhamah, Norshariani Abd Rahman, and Lilia Halim. "Integration of Islamic Values for Environmental Conservation: An Analysis of School Textbooks." Religions 12, no. 7 (July 7, 2021): 509. http://dx.doi.org/10.3390/rel12070509.
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Environmental conservation behaviors are associated with one’s values toward the environment. This study therefore investigated the values related to conservation behavior from the perspective of a religion. In particular, this study aimed to identify how the Islamic values for environmental conservation were integrated in textbooks. Two textbooks comprising a science textbook and an Islamic education textbook for lower secondary school students (14 years old) in Malaysia were selected in this study. From the findings, it is concluded that both textbooks included the application and integration of Islamic values for environmental conservation based on the contents of the sub-chapters, activities, exercises, notes, and photos. Further, the integration of Islamic values for environmental conservation was mentioned most in the sub-chapter section of these two textbooks. However, findings showed that the science textbook contained numerous integrations of Islamic values for environmental conservation compared to the Islamic education textbook. Thus, the implications of the findings point to the need to establish collaboration between science and Islamic education committees in organizing activities based on science and Islam that are related to environmental education in the teaching and learning sessions.
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Hassan, Rusni, Nur Atiqah Maulad Murat, Syed Ahmed Salman, and Adnan Yusoff. "Towards Developing a Shariah Governance Framework for Waqf Institutions: A Case of Majlis Agama Islam Melaka." 14th GCBSS Proceeding 2022 14, no. 2 (December 28, 2022): 1. http://dx.doi.org/10.35609/gcbssproceeding.2022.2(20).
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The practice of Waqf is deeply rooted in the history of Malaysia, going as far back as the 15th century during the Malaccan Sultanate. Waqf, at the time, became popular amongst Muslims in the Malay Peninsula. It brought about remarkable changes to the communities and the standard of living, and the world's outlook on the inhabitants (Mahamood, 2006). The building of mosques like the Kg. Hulu Mosque in Malacca, the Sultan Abu Bakar Mosque in Johor, and the Kg Laut Mosque in Kelantan are momentous examples of the early and firm establishment of Waqf in Malaysia (Sayin, 1994a). During the early stages of Waqf in the Malay states, the community organizers were responsible for managing the waqf assets' trusteeship. The trustees were responsible for the organization, its control, and Waqf management to benefit the beneficiaries. However, the purchases were not documented or evidenced to be used for Waqf. The lack of proper documentation caused different issues, like claims made by the heirs over the asset after the asset owner passed away, leading to the inability to use the asset for Waqf. Waqf properties during the colonization period from 1511 to 1946 witnessed many changes in their development. A notable difference was that waqf management's responsibility gradually shifted to the respective Majlis Agama Islam Negeri or State Islamic Religious Councils (SIRCs). Keywords: Waqf, Shari'ah governance, Majlis Agama Islam, and Malaysia
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Batchelor, Daud AbdulFattah. "Malaysian Muslims Lead in Balancing Religious Observance and Social Development." ICR Journal 4, no. 3 (July 15, 2013): 440–42. http://dx.doi.org/10.52282/icr.v4i3.458.
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It has always been a big question: Which Muslims in what Muslim country are closer to achieving the ideal of Islamic wellbeing? Whose country is doing better at applying Islamic values? One response is a newly formulated rating index, the Islamic Index of Well-being (IIW), which suggests that Muslims in Malaysia lead the Muslim countries surveyed in Islamic well-being, just ahead of their Indonesian cousins. These two countries were clearly ahead globally in the group of 27 out of the 51 Muslim-majority countries for which full data was available to be assessed. Senegal, the Palestinian territories and Bangladesh came next, followed by other Middle-eastern countries, then the sub-Sahara African countries. Ex-communist bloc Muslim countries have the lowest indices, no doubt a consequence of the severe anti-religious policies formerly applied there, including widespread persecution. The results reflect a relative lag of Middle-eastern countries in this index, given that they are traditionally considered as the heart of the Muslim world.
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Abdul Rashid, Mohd Hazreen, Nurul Azreen Hashim, Azlina Wati Nikmat, and Mariam Mohamad. "Religiosity, religious coping and psychological distress among Muslim university students in Malaysia." International Journal of Evaluation and Research in Education (IJERE) 10, no. 1 (March 1, 2021): 150. http://dx.doi.org/10.11591/ijere.v10i1.20870.
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<span>High demands of academic life and social changes caused relatively high prevalence of psychological distress among university students compared to the general population. The aim of this study was to determine the prevalence of psychological distress among university students and to examine the factors associated with them. This was cross sectional study involving 467 Bachelor degree students from various faculties in Universiti Teknologi MARA. Participants were assessed using the Brief Religious Coping Scale (Brief RCOPE), the Hatta Islamic Religiosity Index 1996 (HIRS96) and the Depression, Anxiety and Stress Scale (DASS 21). This study highlighted relatively high prevalence of depression, anxiety, and stress among the students of UiTM Shah Alam. We also found consistent significant association between negative religious coping with both anxiety and depressive symptoms. Consistent with the earlier studies done among Muslim samples, the positive religious coping is not significantly associated with better psychological outcomes although only small effect was observed towards the depressive symptoms.</span>
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Mohamad Noor, Mohamad Muzammil. "Pengaruh dan Pemikiran Muhammad Natsir (1908-1993) Dalam Pendidikan Islam Zaman Kolonial Belanda di Indonesia." Jurnal Akidah & Pemikiran Islam 23, no. 2 (December 30, 2021): 75–120. http://dx.doi.org/10.22452/afkar.vol23no2.3.
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The article discusses Muhammad Natsir’s thoughts on Islamic education which influenced his involvement in the struggles of nationalism and politics in Indonesia. Natsir was the leader of the largest Islamic political organisation in the Southeast Asian region of the Masyumi Party. This writing will perceive how the foundations of his education have influenced his thoughts and struggle to uphold modern religious knowledge and education to the Muslim community. The findings showed that his thoughts had influenced the Indonesian Muslim community on Islamic knowledge that was always challenged by the Dutch colonialists. In addition, Natsir’s thoughts and struggles were expressed through his writings, his speeches, and the impact of what he had moulded by the establishment of his own religious school in Bandung, PENDIS. Through his writings, he emphasized the importance of modern education and Islamic knowledge to his colonised society. As a result of this writing, tracing the understanding of his thoughts and struggles in developing Indonesian society through Islamic education is feasible but inevitable from religious-nationalism aspects of independence from the grasp of colonialists. This writing utilized a qualitative approach by conducting analysis through sources written by Natsir and several religious writers from Indonesia and Malaysia.
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Samuri, Mohd Al Adib, Noor Aziah Mohd Awal, and Muhamad Abral Abu Bakar. "CURBING CHILD MARRIAGE AMONGST MUSLIMS IN MALAYSIA: TOWARDS LEGAL REFORM." UUM Journal of Legal Studies 13, No.1 (January 31, 2022): 1–20. http://dx.doi.org/10.32890/uumjls2022.13.1.1.
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Child marriage is considered by the international community to be a violation of human rights, particularly the right to education and sexual and reproductive healthcare. Unfortunately, there are some Muslim countries in the world, including Malaysia, that has legalised this practice. Laws such as the Islamic family laws in all Malaysian states stipulate legal avenues for underage children to get married, provided they obtain permission from the Sharia court. Therefore, in order to end this harmful practice in Malaysian Muslim society, this article will discuss child marriage under Malaysian Islamic family law and propose a legal reform for Islamic family law regarding marriageable age and court procedure. This article examined international law instruments related to child marriage, Malaysian civil and Islamic laws, and reported cases to understand the legal complexities of child marriage in Malaysia. This article found that there is an urgent need for international agencies, Malaysian federal and state governments, religious authorities, and civil society movements to commence initiatives that address this issue to curb child marriage amongst Muslims in Malaysia, particularly through reforming Islamic family law in all states.
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Akhmetova, Elmira, and Muhammad Izzuddin Jaafar. "RELIGIOUS EXTREMISM AND RADICALISATION OF MUSLIMS IN MALAYSIA:." Journal of Nusantara Studies (JONUS) 5, no. 1 (January 30, 2020): 104–23. http://dx.doi.org/10.24200/jonus.vol5iss1pp104-123.
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This study discusses the reasons behind the rise of religious extremism in Malaysia within the framework of international politics and the world order by highlighting the ties of Malay Muslims with the Mujahidin, Al Qaeda and the Islamic State of Iraq and Syria (ISIS) over the last four decades. For that purpose, a qualitative analytical approach is used, referencing secondary sources such as academic journal articles and scholarly books. In understanding the situation, online newspaper articles were also considered as secondary sources to extract the data to understand the destructive situation in Malaysia, which has gradually become a fertile ground for the sowing of radical ideas. The paper highlights that since the 1970s, religious extremism and radicalism have intensified due to the Cold War politics, the conflict between Palestine and Israel, and, later, foreign invasions of Muslim nation-states, giving rise to many local religious extremist groups with their relations to international extremist groups. Analysis of the secondary sources reveals the existence of a radical understanding of Islam by a substantial portion of the population, thus suggesting that the authorities should pay attention to extremist influences on the moderate nature of social relations in multi-ethnic and multi-religious Malaysia. At the same time, the paper argues that this negative transformation cannot be explained by external factors alone, as the internal factors have played an important role in the radicalisation of Malay society. The paper concludes with several practical recommendations such as improvisation of religious education that emphasises on peaceful cohesion, and discontinuation of foreign intervention policies and overgeneralisations. These recommendations are to regulate the escalation of extremism and radical understanding of Islam in Malaysia, which considerably threatens national security and citizens’ wellbeing.
Keywords: Al Qaeda, ISIS, Islamic radicalism in Malaysia, mujahidin, religious extremism.
Cite as: Jaafar, M. I., & Akhmetova, E. (2020). Religious extremism and radicalisation of Muslims in Malaysia: The Malay ties with the Mujahidin, Al Qaeda and ISIS. Journal of Nusantara Studies, 5(1), 104-123. http://dx.doi.org/10.24200/jonus.vol5iss1pp104-123
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Ahmad, Mohd Khairie, Mohd Baharudin Mohd Hadza @ Othman, Nor Hayati Mohd Jalil, and Solahuddin Ismail. "Cultural Sensitivity Health Communication Model: An Exploration Among Young Muslims in Malaysia." Jurnal Komunikasi: Malaysian Journal of Communication 37, no. 4 (December 30, 2021): 310–25. http://dx.doi.org/10.17576/jkmjc-2021-3704-18.
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The issue of health is one of the problems that not only involves science, but its intervention is rooted in society. The World Health Organization (WHO) in one of its reports acknowledged that cultural factors play a role in health behaviours. Generally, the study of the relationship between religion and behaviour has long been established. However, looking at that aspect from the point of view of health communication is considered relatively new. The extent to which aspects of religious values such as Islam influenced health promotion efforts should be identified in line with the development of Islam as one the most growing religions. Using the focus group method, this paper explores Islamic values and elements in health promotion to eight Muslim youth groups in Malaysia. Focused group interviews of eight groups with a total of 40 participants were analysed using thematic analysis methods with the support of NVivo software. This finding first elaborates on the conceptualisation of Islamic health communication. The concept of divinity has a great influence in promoting health. In addition, elements such as religious references, goals and the role of life in Islam also contribute to the formation of a health communication framework based on Islamic values. Secondly, the findings of the study also explain how these religious elements contribute to the changes in health behaviour. Through these findings, an Islamic health communication model has been proposed. The results of this study have developed an empirical understanding of cultural sensitivity in health communication practices. Keywords: Health promotion, health education, religion-based communication, cultural sensitivity, Islamic communication.
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Mohd Nawi, Muhammad Zulazizi, Mohd Rashidi Omar, and Muhamad Amirul Mohd Nor. "SISTEM PENDIDIKAN TAHFIZ DI MALAYSIA, PILIHAN IBU BAPA DAN WARISAN PENDIDIKAN ISLAM ANDALUS: SATU SOROTAN." Asian People Journal (APJ) 4, no. 1 (April 30, 2021): 132–47. http://dx.doi.org/10.37231/apj.2021.4.1.241.
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This research paper examines the aspects of the importance of tahfeez study in Malaysia which is the choice of parents and the integration of the Andalusian (Spanish) Islamic education corpus in the tahfeez education system in Malaysia. Besides, research in this paper begins with a brief history of the educational progress Quran in the Malay and of religious institutions in Malaysia. Then, the awareness and choice of parents on tahfeez education as well as a brief description of the application of Islamic education Andalusia (Spain) in the tahfeez education system in Malaysia. Finally, the strengthening of the tahfeez institution in nurturing the generation and legacy of quality human beings. This study used the methodology of the library approach. Using documentary methods with scientific writing such as books, journals, proceedings, encyclopedias, which is called document analysis that can help to finish this study. The whole study found that there are elements that contribute to the selection of parents on tahfeez education and aspects of Andalusian Islamic education that can be implemented in the tahfeez education system in Malaysia. It is hoped that this research paper can be a key indicator of the country's tahfeez education policy so that its quality and dignity continue to be improved from time to time.
Keywords: Tahfeez Education System, Parental Choice, Islamic Education, Andalus
Abstrak: Kertas kajian ini mengkaji mengenai aspek-aspek kepentingan pengajian tahfiz di Malaysia yang menjadi pilihan ibu bapa dan pengintegrasian korpus pendidikan Islam Andalusia (Sepanyol) dalam sistem pendidikan tahfiz di Malaysia. Rentetan itu, penelitian dalam kertas kajian ini dimulai dengan sejarah ringkas kemajuan pendidikan Al-Qurandi tanah Melayu dan institusi tahfiz di Malaysia. Kemudian kesedaran dan pilihan ibu bapa terhadap pendidikan tahfiz serta penghuraian serba sedikit tentang penerapan pendidikan Islam Andalusia (Sepanyol) dalam sistem pendidikan tahfiz di Malaysia. Akhir sekali, pemantapan institusi tahfiz dalam menatijahkan generasi dan legasi insan yang berkualiti. Kajian ini merupakan kajian kepustakaan. Pengumpulan data dilakukan dengan menggunakan metode dokumentasi, iaitu melalui penulisan ilmiah seperti buku, jurnal, kertas persidangan, ensiklopedia dan lain-lain lagi yang dipanggil sebagai analisis dokumen bagi membantu menyiapkan kajian. Keseluruhan kajian ini mendapati bahawa, terdapat unsur-unsur yang menyumbang kepada pemilihan ibu bapa terhadap pendidikan tahfiz dan aspek-aspek pendidikan Islam Andalusia yang boleh diimplementasikan dalam sistem pendidikan tahfiz di Malaysia. Diharapkan kertas kajian ini mampu menjadi indikator utama terhadap dasar pendidikan tahfiz negara agar kualiti dan martabatnya terus dipertingkatkan dari semasa ke semasa.
Kata kunci: Sistem pendidikan tahfiz, pilihan ibu bapa, pendidikan islam, Andalus
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Et.al, Nazmi @. Nazni Noordin. "People’s Islamic Religious School (SAR) in Northern Malaysia: Administrative Model for Notable Achievements." Turkish Journal of Computer and Mathematics Education (TURCOMAT) 12, no. 3 (April 11, 2021): 2555–67. http://dx.doi.org/10.17762/turcomat.v12i3.1254.
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People’s Islamic Religious School (PIRS) or Sekolah Agama Rakyat (SAR) in Malaysia is a non-sponsored religious school that needs a paradigm shift to become more visible and luminous in the national education system. The management of school that is not guided by an effective administrative model will effect on the school excellence. The continuity of the schools excellent performance depend heavily on the efficiency and effectiveness of the SAR administration. Generally, most of the SAR administration are based on each administrators discretion without relying on one common acceptable model for all SAR. Therefore. only a handful of SAR manage to excel in their operations. This study is done in order to identify the administrative practice and the challenges faced by SAR administrators in managing the SAR, based on these scenario. Eight SAR administrator in three northern state of Peninsular Malaysia (namely Kedah, Penang, and Perlis) were interviewed individually using a semi structured questions in this qualitative research. Data collected from the interview were then analyse with Atlas t.i version 8 (AV8) content analysis software. Findings indicated six administrative practice commonly adopted by selected SAR’s administrators that makes them the finest and most outstanding SAR administrators of their respective states. The findings also suggested one administrative model that could be used by all SAR as a guide to ensure smoothness and excellence of each SAR in order to produce and develop great leaders of the future with Islamic teachings as its root
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Aslam, Mohd Mizan, and Siti Zubaidah Abu Bakar. "Terrorist Deradicalization Programs in Saudi, Yemen and Malaysia." UMRAN - International Journal of Islamic and Civilizational Studies 7, no. 1 (February 27, 2020): 1–9. http://dx.doi.org/10.11113/umran2020.7n1.364.
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Terrorist Deradicalization is advancing subject of scientific study that lacks universally accepted definition. It is presently understood as efforts that attempt transform attitudes and behaviors of former terrorists so they reject violence as a tool to achieve ideological, religious or political goals that threaten national security and life or cause political and economic instability. Saudi Arabia Yemen and Malaysiahave deradicalization programs called Al-Ha’ir, Al-Hitar and Pemulihan, respectively, that are based on re-education and rehabilitation. Re-education components focus on correcting political and religious misconceptions, and rehabilitation provides a thoroughgoing monitoring system after inmate release. Government sponsored de-radicalization modules are designed to rehabilitate detained militants by addressing personality flaws and providing carefully structured reconstructive efforts. The authors describe methods used, which include modular themes such as holistic personality, self-reflection, social skills, criminal behavior, spirituality, Islamic consideration, security and psychology.
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Bakar, Osman. "The Evolving Face of Religious Tolerance in Post-Colonial Malaysia: Understanding its Shaping Factors." ICR Journal 2, no. 4 (July 15, 2011): 621–38. http://dx.doi.org/10.52282/icr.v2i4.602.
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This article offers a survey of the state of religious tolerance in Malaysia since her independence from Britain in 1957. Its core concern, however, is with the prevailing current public perceptions on the state of religious tolerance in the country, the outstanding challenges to its progress, and the adequacy of measures being taken by the relevant authorities, agencies, and organisations in dealing with the challenges in question. In order to put the discussion on these current public perceptions in its proper perspectives, in the view of the author it would be desirable for the discussion to be preceded by an adequate presentation on the historical development of interreligious relations in Malaysia since independence. Highlighted in this historical account are the salient features of interreligious relations over the decades that helped to determine the nature and extent of religious tolerance, as well as the impact of the Islamic revival in the 1970s and the Western-originated human rights discourse on interreligious relations in Malaysia. The author also discusses the current public perceptions and their understanding of its underlying issues. On the basis of these perceptions he makes several inferences regarding the state of religious tolerance in contemporary Malaysia.
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Zaini, Achmad, Ali Mas’ud, and Ah Zakki Fuad. "Projecting the Mobility of School Teachers of Islamic Subject From Indonesia to Malaysia, Brunei Darussalam, and Thailand in the Era of Asean Free Market." Jurnal Pendidikan Agama Islam (Journal of Islamic Education Studies) 9, no. 2 (December 31, 2021): 119–38. http://dx.doi.org/10.15642/jpai.2021.9.2.119-138.
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This article deals with mapping of teacher’s competence for Islamic religious subject in facing ASEAN Economic Community. Since the free market has launched in 2015, ASEAN countries will transform to be a region in which goods, services, skilled workers and capital can move freely. It means that all skilled workers, including teachers of Islamic subjects, have the same access to get a good job suitable with their competence in ASEAN countries. To prepare such skilled workers, it is very important to understand and to map the competences standard of Islamic religious teacher set up by Islamic education institutions (schools) in ASEAN countries.We conclude that there are at least two basic competences and five additional competences required. Two basic competences are mastery of Islamic teachings (theology and law) and good command in Arabic, both written and spoken (muhadathah). While five additional competences are mastering local languages (Malay and Thai); English; writing and reading Malay-Arabic script (Arab-Jawi);performing Islamic rituals with a special reference to Shafi‘i’s school of thought; and computer literacy. To compete and to fulfill the demand of the above competences, it is needed to make sure that the implementation of the curriculum of Islamic Education Department in the Faculty of Islamic Education in Indonesian Islamic higher education has been going well, and to adopt as well as to change it as long as in line with the competences needed.
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Setiawan, Halim. "COMMUNICATION STRATEGY OF ISLAMIC EXTENSION IN THE INDONESIAN-MALAYSIA BORDER REGION." International Journal of Islamic Khazanah 9, no. 2 (July 14, 2020): 80–84. http://dx.doi.org/10.15575/ijik.v9i2.9024.
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Paloh District has its characteristics or characteristics that are different from other border areas. The culture of the people is different, the level of education is different so that the messages delivered are also different da'wah. The da'wah challenges faced by Non Civil Servant Islamic Religious Instructors are also different. The purpose of this study was to explain the choice of strategy and message design of Non-PNS Islamic Extension Instructors in Paloh District, Sambas Regency. Research is based on a macro cognitive theory with naturalistic and qualitative paradigms. The process of delivering da'wah messages in the guidance and counselling activities of Islam uses the choice of strategy and message design. Submission of da'wah messages carried out in three forms of counselling activities, namely the Al-Quran Education Park (TPQ), Mosque Youth and Taklim Assembly. The choice of a strategy used is by reading, memorizing and lecturing. While the message design used is informative and persuasive with the type of message of faith, worship and morals
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Abdullah, Hazlina, Myra Aidrin Mohd Ali, Hazleena Baharun, Norhaili Massari, and Habibah Ismail. "Malay-English Translation Competencies Among Future Global Da’ies." Asia Pacific Journal of Educators and Education 36, no. 1 (August 25, 2021): 25–39. http://dx.doi.org/10.21315/apjee2021/36.1.2.
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Demands for a greater number of preachers or Da’ies who are capable in delivering the Islamic teachings clearly and confidently are anticipated to increase. Besides knowledge on Islam and its teachings that they possess, these Da’ies are expected to have a good command of English language to convey the Islamic teachings to a wider global audience. Malaysia has many capable Da’ies who can disseminate Islam in the Malay language but many lack the ability to communicate well in English. Ignoring this problem will produce incompetent Da’ies who may miss critical issues, resulting in lost knowledge, and inadept understanding of Islam. Thus, it is vital for these Da’ies to have the ability to translate Islamic terms, concepts and worldview correctly, to ensure better coverage of da’wah. The objective of this paper is to investigate students’ English proficiency by looking at their ability to translate. This paper examines the translation competence of 71 students from various faculties from a Malaysian Islamic-based public university. A test was used as the research instrument which was later examined via document analysis approach. Students were asked to translate basic Islamic religious terms and the translated work were marked based on a set of acceptable answers determined by the researchers. Findings indicate that their translation competencies are influenced by three elements: language, textual/subject and cultural competences. However, the participants have poor translation qualities indicating lack of translation abilities. Future recommendations regarding translation competencies, and Islamic religious terms translation issues are discussed.