This is the story of 60-year-old Zaidah Tamjis' extraordinary motherhood journey caring for her wheelchair-bound daughter Siti Hawa Apandi, 34.

Human body is one of the most complex creatures which has been mentioned in many divine and modern sources. The skin, or integumentary system is the set of organs forming the outermost layer of human’s body. The scientific research has been progresses tremendously in this area however, there is insufficiency review and description from Islamic perspective. Thus, this paper aims to synthesise available literature on integumentary sciences and relate with Islamic perspective. The roles of integumentary system in fingerprints identification, variation (...) of skin colour, regeneration and replacement of skin in hell fire are explained from the Islamic perspective based on relevant Qur’anic verses and/or the hadith. It is hoped that by viewing and relating Islamic perspective and scientific knowledge it will become a single source of hidayah, the source of truth for this world and the hereafter. (shrink)

This paper investigates the history of the Malay Sultanates. The study on the Malay Sultanates will effectively assist us in understanding the concept of Federation because it served as the impetus for the emergence of the Malay States which constitute what Malaysia is today. It is found that Malaysia was not a creation from the alleged social contract established by the so called `forefathers’ in many popular writings but it was the Malay Sultanates who had delegated some of their powers (...) and executive rights for the formation of a strong central government. (shrink)

People who are involved in Da’wah, in contemporary times, are mostly those who lack the true understanding of the message that Islam as a religion, brings. Such lack of understanding often leads to negative effects such as hatred towards the religion. It is very important for the Dā’ī who is performing Da’wah to fully understand his audience before attempting to spread the message of Islam. He thus must have the ability to fascinate the hearts of the audience to attract them (...) towards the message and be sensitive to the differences of human nature, intellect, and cultural background. Using analytical and descriptive methods, this paper discusses the importance of fulfilling the necessities in Da’wah, as well as the significance of true understanding of religion with regards to the called, or the mad’ū. In addition, it also explains the following seven fundamental characteristics: proficiency in religious sciences with evidence from the Qur’ān and Sunnah or prophetic traditions; aspiration to unite the people involved in Da’wah; familiarity with the ethics of disagreement and its discourse; focus on established facts rather than allegories; engagement with the people according to their level of understanding; the ability to blend in with different sciences and cultural traditions of the people; and, the ability to understand and acquire the skills of making comparisons and setting priorities. (shrink)

Khawaja Yusuf Hamadānī, a prominent scholar and Sufi, played a significant role in the formation of Sufism. His works are written in accordance with the Qur’an and Sunna, mainly cover the issues of Aqīdah, Akhlāq and principles of Tasawwuf. One of the imported works of Hamadānī is Risālah dar Ādāb al-Tarīqah. This short epistle is written in Persian, concerning good and proper conducts in Tasawwuf and original manuscript kept at Istanbul Millet Library Turkey, under registry number 1028. The work is (...) about the important principles of Tasawwuf which are must be carried out by Sufi followers. Such as, importance of reading book, uzlah, controlling of the nafs’s desires, dining and sleeping proprieties, halal food, clothing and housing. The main objective of the research is to do full translation of this epistle into English and to investigate a few major points of the author’s doctrine. Moreover, this study and translation of the epistle could be one of significant contribution to the contemporary Sufism. (shrink)

It is well known that a considerable amount of important work has been written in the area of Sufism up to the present day. Sufism aims to nourish the inner dimension of a human being. Therefore, the most crucial purpose of Sufism is to provide the flourish of faith in the hearts of many in terms of the key principles of the Qur’an and the Sunna. Sufism has its own terminology which is necessary to be clearly understood in order appreciate (...) the real meaning of the Sufi doctrines. One of the significant Sufi scholars in the history of Sufism, Khawaja Yusuf Hamadânî, had completed a number works written in both Persian and Arabic. These works had been written concisely and consisted of the key principles of a spiritual journey, an insight into the mystical beauty of Sufism, and good manners. Hamadânî devoted most of his time to nurturing his disciples’ education and did not attempt to author books on a larger-scale. His works existed in the form of small-size treatise. Thus, the main purpose of this paper is to explain the Sufi terms used in Hamadânî’s works. Furthermore, it is anticipated that the findings of this study could be used as a reference for the researchers in this field. Keywords: Ârif, Kashf, Mushâhadah, Dhikr, Fikr. (shrink)

The Sufi scholar Khwaja Yusuf Hamadani has been largely overlooked by researchers with his life and teachings yet to be subject to in-depth study. Khwaja Yusuf Hamadani studied alongside the prominent and largely celebrated Imam Abu Hamid al-Ghazali with both being taught and receiving their ijazah by one and the same Murshid. This alone constitutes an undeniable testimony of Khwaja Hamadani’s stature among Sufis. Al-Ghazali differs from Hamadani in that his publications were widely celebrated throughout the Muslim world, whereas Hamadani (...) dedicated most of his lead to teaching his murids, among who are the prominent Ahmad Yasawi and Abdulkhaliq Ghijduwani, who proved influential guides within the Sufi world. One of the most significant contributions of Hamadani in the history of Sufism was his guidance of the founders of the Khwajagan-Naqshbandiyya and Yasawiyya tariqas, which were founded in Central Asia and have since spread throughout the world. This study seeks offers detailed descriptions of Khwaja Yusuf Hamadani in several aspects from which it is hoped that this vibrant personality will become better known outside of Sufi circles. (shrink)

The education system in Malaysia is based on a philosophy that emphasizes to produce balance and harmony human being. This idea should be the main agenda in all levels of education. However, as time goes by, the idea becomes vague and poorly understood especially by the younger generation of educators. Therefore, this study aims to regain explanation from experts in education about the concept of balanced human beings. The design of this study is a qualitative study. Nine experts in education (...) have been selected using purposive and snowball sampling technique. The information obtained from the interviews has been analyzed using coding system to create themes for each research question. Results of the study found that the experts’ define the concept of balance human being as a person with strong belief and faith to God, good relationship with others and develop well in all human potentials in an integrated manner and knowledgeable. Thus, the real purpose of education is to inculcate the value of belief and faith to God throughout all intellectual subjects and this method is known as integrated approach in education. Therefore integrated approach in education is the answer to produce integrated thinker and balanced human beings through education system. (shrink)

This study proposes exposition to the teachings and influence of Khawājah Yusuf Hamadānī who is a prominent SËfÊ sheikh of the 11-12th centuries on the subsequent formation of Sufi tarīqahs in Central Asia. This study is the thought of Khalwah dar Anjuman that means to be with people while keeping Allah in heart. By studying his interpretations to the sufi terms like Hayāt, Īmān, Rūh, Qadar and al-Kawn. We may clearly see that he would always attempt to practice his religion (...) completely and never neglect any laws of Islam. His teachings did not approve of being drunk spiritually and he did not claim any miracles which are experienced by some other saints. This study may be a reference for further researches that might be conducted on History of Sufism, Islamic History and other related areas. (shrink)

This study investigates the thoughts and contribution of prominent Sufi scholar Khawaja Yusuf Hamadānī. He played an important role in the formation of Sunni Sufism that had extended to our present time and nurturing great scholars of all times. He remained among the people, taught the religion of Islam to everyone without discrimination, guided and delivered his admonitions to his people in a proper way. Yusuf Hamadānī preferred these deeds over seclusion which was quite popular in the previous decades among (...) Sufis. He has become one of the Sufi Masters with the most number of disciples and educated Sufi leaders such as Khawaja Abdulkhāliq Ghijduwānī and Khawaja Ahmad Yasawī being the founders of the two renowned Sufi orders the Khawajagan-Naqshbandiyya and Yasawiyya that played significant roles in upholding Sufism to the present days. The study is considered as one of the significant research works conducted on Yusuf Hamadānī’s life, teachings and his contribution to contemporary Sufi thought. (shrink)

Tasawwuf is the purification of the heart from immoral habits in accordance with the will, to obtain eternal happiness and peace, to reach out to the level of maturation in morality through saving the heart from negative behaviour. Contemporary Muslim scholars consider reconstructing the definition of Tasawwuf and highlight it's essentiality for our life. Since monasticism was not the subject of classical Tasawwuf, there was no problem in its definition. According to them the goal of Tasawwuf is to live Islam (...) with Ihsān, and join the community actively, share experience and knowledge, and help the others to encourage for establishing the peace in the society. In order to demystifying individuals who are internalizing the regulations of Tasawwuf, should be comprehended through the contemporary society in the World. The Muslim is someone who trusts, promises safety to his surrounding, and possess interrelated colourful differences in harmony. He evaluates him based on contributions to the well beings of others. His concentration is always on ‘We’ rather than ‘I’. In this description, the Muslims become a negotiator of ‘positive action’ and nothing can prevent him from acting and contributing to the community positively. In this study we are going to re-define the meaning of spiritual life in accordance with the Qur’an and Sunnah, and identify the problems of misunderstandings and practices of Tasawwuf. (shrink)

Since the creation of the universe and its inhabitants, Allah the almighty has not left them clueless in their affairs, rather He has sent his messengers to guide them and to remind them about the purpose of their creation. Of all the messengers Allah the almighty sent, Prophet Muhammad was the last one. The message brought by Him was not something new to what had been revealed before instead it was reformation of misconstruction and alteration created by the followers of (...) the previous messengers. The state of that message was called al-IslÉm. And Allah the almighty made al-Islam a complete and comprehensive way of life for the guidance of all mankind, not a single aspect of life has been left without providing the vibrant directions. This is the fact which makes Islam bondsman for the all necessities of mankind; worldly, hereafter, material and spiritual. In this regard Islam does not make any distinction between the religion and world, form and soul. In fact living life according to the Shariah is Islam. This concept highlights the characteristics of compassion and mercy for all the humanity. This paper will deliberate on one class of the human society, those who prefer to live under the IslÉmic Shariah. This study willl discuss the rights that Islam has bestowed them with and the application of these rights. (shrink)

It is an established fact that Islam is a complete code of life that can respond to the dynamic and diversified changes in a modern era. The customs, habits, cultures, traditions are no doubt essentials of human life and play vital role in smooth and good functioning of societies. Islam is not a static or stagnant religion but it considers societal changes positively. However it has its some principles that are the foundation stones to construct any new structure to deal (...) with new challenges religiously. Islam is a dynamic religion but this doesn’t mean that it can absorb each and every thing of modern life without filtration. Islamic juristic system is based on solid grounds and it deals religion and human life parallel. The core principles of Halal and Haram never changes or amended but are relaxed at optimal level where chronic situation evolves. Hence this is the need of the day to understand the modern era with its pros and cons to issue legal Islamic verdicts. Islam gives pragmatic approach and deals situations with its permanent rules. (shrink)

As long as Islam was in power, there was no problem in understanding the views and opinions of the main stream of Islam represented by the JamhËr ʿUlamā´. Once the power passed into the Islamically weaker hands, the anti-Islamic elements worked for its detriment, with all their abilities and capacities, causing Islam being criticized to the basic and essential judicial sources, core and non-core as well. The critics of Islam triggered some SharÊah issues, some of them needed to be checked (...) out, but the most of them were raised either because of hostility towards Islam or because of misunderstandings. Among these issues was the issue of freedom. It was claimed that. the hadÊth “Whoever changes his religion, kill him” opposes the freedom advocated by the QurÉn. But in reality this HadÊth is not opposing the QurÉn, it means that it is permissible to kill those who destroy the entity, existence and security of the society by changing their religion. It is a kind of TaÑzÊr and would be applied by the authority of the imam or judge or by the head of the state; in other words it is delegated to the competent authority in the Islamic state to decide the appropriate penalty, there would be no blame on them in a specific given situation if they award the death penalty for apostasy. Thus the HadÊth recommends a sentence in specific situation and in no way prescribes the death for apostasy unconditionally which could compromise the freedom of religion and conscience guaranteed by the Quran. (shrink)

This study is concerned with the meaning of moderate religiosity based on the verses of the Holy Qur’an, which focus on the development of a very clear concept of moderate religiosity without any obscurity and confusion. Moderation is one of the favors of Allah which He bestowed upon the Muslims and honored them as He made them the best, just, moderate nation as mentioned in the Qur’an. But after many graceful centuries, dispersions and differences appeared as many sects emerged with (...) innovations, exaggerations, and tempting incitements. The emergence of innovations continued and hence generations of people inherited a lot of cardinal and practical deviations and thus moved away from the moderate approach as charted by the Qur’an. The researchers used descriptive method to study the Qur’anic approach regarding religiosity by explaining the meaning of the moderation in the Qur’an regarding the faith in Allah, His angels, His books, His Messengers, the Last Day, and fate and destiny. In addition to that the researchers mentioned some examples of deviant religiosity as recorded in the Qur’an whether it is because of exaggeration or excessiveness so as to be clear about moderate religiosity. (shrink)

Religion is the core component of human life. The focal point of Quranic guidance is to explain what is religion? Some scholars are of the view that in the lives. They consider the religion something supernatural. They did not accept that there are some natural rules working in the cosmos. Some other scholars consider it merely according to the human nature and universal cause and effect relationship. They claim that religion in its very being is in total accordance to that (...) of nature. This principle inclines human beings to live under the influence of their instinct and in consequence they find no way to abide by the eternal principles of religion. In this article attempt has been made to discover true placement of religion and nature in the light of the holy Qur'an. (shrink)

Many writers who appeared in our time undertook the study of the texts of the Quran and Sunnah and named it as a “modernist reading”. They claimed that it is in the way to defend Islam and to rescue it from the narrow corner in which Muslims have placed it. They count themselves as the saviours of Islamic thought by rescuing it from pedestrians of the European civilization and traditional Islamic thought, when in fact they had demolished the foundations of (...) the religion and the verses of the book of God. Among these writers is Muhammad Shahrour, as he divided the verses of the Quran into three types and denied mericulous nature of the Quran under one of these types. The research sheds light on the idea of modernity and criticises the division of the Quranic verses by Shahrour and shows its defects. (shrink)