Abstract: In the fifteenth century, the Malacca Empire emerged
as the centre of Islamic civilization in the Malay Archipelago. The
history had been recorded in Sulalat Al-Salatin, an important literary
source about the genealogy of all Kings in Malacca. The objective of
this study was to analyze the understanding of sayings from Prophet
Muhammad among Malays in Malacca during the fifteenth century
through all of the hadith quoted in Sulalat Al-Salatin. This study used
content analysis methodology to validate the sayings where all of
them were critically analyzed and compared with the classical hadith
sources from prominent Muslim scholars. As a result, only two out of
the four quotations were considered as authentic sayings of Prophet
Muhammad. This study also showed the importance of the palace as
the centre of the Islamic education system and the role played by
Muslim preachers from outside of Malacca to propagate Islam in
Malacca.
Abstract: This study compared socio-economic status attainment between the Muslim and Santal couples in rural Bangladesh. For this we hypothesized that socio-economic status attainment (occupation, education and income) of the Muslim couples was higher than the Santal ones in rural Bangladesh. In order to examine the hypothesis 288 couples (145 couples for Muslim and 143 couples for Santal) selected by cluster random sampling from Kalna village, Bangladesh were individually interviewed with semistructured questionnaire method. The results of Pearson Chi-Squire test suggest that there were significant differences in socio-economic status attainment between the two communities- couples. In addition, Pearson correlation coefficients also suggest that there were significant associations between the socio-economic statuses attained by the two communities- couples in rural Bangladesh. Further crosscultural study should conduct on how inter-community relations in rural social structure of Bangladesh influence the differences among the couples- socio-economic status attainment
Abstract: Age at first marriage is a basic temporal term that is
culturally constructed for marriage relationship between an adult
male and an adult female intended to have sex, to reproduce and to
adapt to environment from one generation to another around the
world. Cross-cultural evidences suggest that age at first marriage for
both male and female not only varies across the cultures, but also
varies among the subcultures of the same society. The purpose of the
study was to compare age at first marriage for husband and wife
including age differences between them between Muslim and Santal
communities in rural Bangladesh. For this we hypothesized that (1)
there were significant differences in age at first marriage and age
interval between husband and wife between Muslim and Santal
communities in rural Bangladesh. In so doing, 288 couples (145 pairs
of couples for Muslim and 143 pairs of couples for Santal) were
selected by cluster random sampling from the Kalna village situated
in the Tanore Upazila of Rajshahi district, Bangladesh, whose
current mean age range was 36.59 years for husband and 28.85 years
for wife for the Muslim and 31.74 years for husband and 25.21 years
for wife for the Santal respectively. The results of Independent
Sample t test showed that mean age at first marriage for the Muslim
samples was 23.05 years for husbands and 15.11 years for wives,
while mean age at first marriage for the Santal samples was 20.71
years for husbands and 14.34 years for wives respectively that were
significantly different at p0.05) among the selected husbands
and wives between the two communities. This study recommends
that further cross-cultural researches should be done on the causeeffect
relationships between socio-cultural factors and age at
marriage between the two communities in Bangladesh.
Abstract: Religion revival including Islam in Kazakhstan represents reaction, first of all on internal social and political change, events after disintegration of the USSR. Process of revival of Kazakhstan Islam was accompanied as positive, so by negative tendencies. Old mosques were restored, were under construction new, Islamic schools and high schools were created, was widely studied religious the dogmatic person, the corresponding literature was published, expanded contacts with foreign Muslim brothers in the faith, the centers of the Arab-Muslim culture extended. At the same time in Kazakhstan, there are religious-political parties and movements, pursuing radical goals down to change the spiritual and cultural identity of Muslims of Kazakhstan by the forcible introduction of non-traditional religious and political, ethnic and cultural values.
Abstract: These days people love to travel around the world.
Regardless of their location and time, they especially Muslims still
need to perform their prayers. Normally for travelers, they need to
bring maps, compass and for Muslim, they even have to bring Qibla
pointer when they travel. It is slightly difficult to determine the Qibla
direction and to know the time for each prayer. As the technology
grows, many PDA equip with maps and GPS to locate their location.
In this paper we present a new electronic device called Mobile Qibla
and Prayer Time Finder to locate the Qibla direction and to
determine each prayer time based on the current user-s location using
PDA. This device use PIC microcontroller equipped with digital
compass where it will communicate with PDA using Bluetooth
technology and display the exact Qibla direction and prayer time
automatically at any place in the world. This device is reliable and
accurate in determining the Qibla direction and prayer time.
Abstract: Islamic banking is one the most blossoming doctrine in
economic system of the world. The Fast growing awareness about
Islamic financial system has brought strong feeling to Muslims to
confront the western interest-based economic cycle. The Islamic
economic system is emerging as a reliable alternative to the interest
based system. This study is proposed to ascertain the motivational
factors encouraging people to go for Islamic banking in Pakistan.
These pulsing factors are determined by generation of hypothesis that
there are certain factors which are urging people to opt Islamic
banking system and to see the differences in their ranking by applying
Friedman test. These factors include: Economically derived factors
such as stability of Islamic banks in crisis, profit and loss sharing
doctrine and equity sharing etc. This study also highlights the
religiously derived factors such as interest free banking, Shariah
tenets and supervisory of Islamic Shariah board and sociopsychological
factors.
Abstract: This study compares family communication patterns in association with family socio-cultural status, especially marriage and family pattern, and couples- socio-economic status between Muslim and Santal communities in rural Bangladesh. A total of 288 couples, 145 couples from the Muslim and 143 couples from the Santal were randomly selected through cluster sampling procedure from Kalna village situated in Tanore Upazila of Rajshahi district of Bangladesh, where both the communities dwell as neighbors. In order to collect data from the selected samples, interview method with semistructural questionnaire schedule was applied. The responses given by the respondents were analyzed by Pearson-s chi-squire test and bivariate correlation techniques. The results of Pearson-s chi-squire test revealed that family communication patterns (X2= 25. 90, df= 2, p0.05) were significantly different between the Muslim and Santal communities. In addition, Spearman-s bivariate correlation coefficients suggested that among the exogenous factors, family type (rs=.135, p
Abstract: Age and sex are biological terms that are socioculturally
constructed for marriage and marital sexual behavior in
every society. Marriage is a universal norm that makes legitimate
sexual behavior between a man and a woman in marital life cycle to
gain bio-social purposes. Cross-cultural studies reveal that marital
sexual frequency as a part of marital sexual behavior not only varies
within the couple-s life cycle, but also varies between and among
couples in diverse cultures. The purpose of the study was to compare
marital sexual frequency in association with age status and length of
marital relationship between Muslim and Santal couples in rural
Bangladesh. For this we assumed that (1) Santal culture compared to
Muslim culture preferred earlier age at marriage for meeting marital
sexual purposes in rural Bangladesh; (2) Marital duration among the
Muslim couples was higher than that among the Santal couples; (3)
Sexual frequency among the younger couples in both the ethnic
communities was higher than the older couples; (4) Sexual frequency
across the Muslim couples- marital life cycle was higher than that the
Santal couples- marital life cycle. In so doing, 288 active couples
(145 for Muslim and 143 for Santal) selected by cluster random
sampling were interviewed with questionnaire method. The findings
of Independent Samples T Test on age at marriage, current age,
marital duration and sexual frequency independently reveal that there
were significant differences in sexual frequency not only across the
couples- life cycle but also vary between the Muslim and Santal
couples in relation to marital duration. The results of Pearson-s Inter-
Correlation Coefficients reveal that although age at marriage, current
age and marital duration for husband and wife were significantly
positive correlated with each other between the communities, there
were significantly negative correlation between the age at marriage,
current age, marital duration and sexual frequency among the
selected couples between the communities.
Abstract: The AL-MAJIRI school system is a variant of private
Arabic and Islamic schools which cater for the religious and moral development of Muslims. In the past, the system produced clerics,
scholars, judges, religious reformers, eminent teachers and great men who are worthy of emulation, particularly in northern Nigeria.
Gradually, the system lost its glory but continued to discharge its
educational responsibilities to a certain extent. This paper takes a
look at the activities of the AL-MAJIRI schools. The introduction
provides background information about Nigeria where the schools
operate. This is followed by an overview of the Nigerian educational system, the nature and the features of the AL-MAJIRI school system,
its weaknesses and the current challenges facing the schools. The paper concludes with emphasis on the urgent need for a comprehensive reform of the curriculum content of the schools. The step by step procedure required for the reform is discussed.
Abstract: The element of justice or al-‘adl in the context of
Islamic critical thinking deals with the notion of justice in a thinking
process which critically rationalizes the truth in a fair and objective
manner with no irrelevant interference that can jeopardize a sound
judgment. This Islamic axiological element is vital in technological
decision making as it addresses the issues of religious values and
ethics that are primarily set to fulfill the purpose of human life on
earth. The main objective of this study was to examine and analyze
the perception of Muslim engineering students in Malaysian higher
education institutions towards the concept of al-‘adl as an essential
element of Islamic critical thinking. The study employed mixed
methods approach that comprises data collection from the
questionnaire survey and the interview responses. A total of 557
Muslim engineering undergraduates from six Malaysian universities
participated in the study. The study generally indicated that Muslim
engineering undergraduates in the higher institutions have rather
good comprehension and consciousness for al-‘adl with a slight
awareness on the importance of objective thinking. Nonetheless there
were a few items on the concept that have implied a comparatively
low perception on the rational justice in Islam as the means to grasp
the ultimate truth.
Abstract: This paper examines the depiction of Muslim militants in Thai newspapers in 2004. Stuart Hall-s “representation" and “public idioms" are used as theoretical frameworks. Critical Discourse Analysis is employed as a methodology to examine 240 news articles from two leading Thai language newspapers. The results show that the militants are usually labeled as “southern bandits." This suggests that they are just a culprit of the violence in the deep south of Thailand. They are usually described as people who cause turbulence. Consequently, the military have to get rid of them. However, other aspects of the groups such as their political agenda or the failures of the Thai state in dealing with the Malay Muslims were not mention in the news stories. In the time of violence, the researcher argues that this kind of newspaper coverage may help perpetuate the discourse of Malay Muslim, instead of providing fuller picture of the ongoing conflicts.
Abstract: Family structure that is culturally constructed in every
society is the basic unit of social structure. Purpose of the study was
to compare family structure, including marriage, residence, family
size, type, role sharing, authority, and communication patterns
between Muslim and Santal communities in rural Bangladesh. For
this we assumed that family structure with the elements was
significantly different between the two communities in rural
Bangladesh. In so doing, 288 active couples (145 for Muslim and 143
for Santal) selected by cluster random sampling were intensively
interviewed with a semi-structured questionnaire method. The results
of Pearson Chi-Squire Test reveal that there were significant
differences in the family structure followed by the two communities
in the study area. Further cross-cultural study should be done on why
family structure varies between the communities in Bangladesh.
Abstract: This paper discusses a curriculum approach that will
give emphasis on practical portions of teaching network security
subjects in information and communication technology courses. As
we are well aware, the need to use a practice and application oriented
approach in education is paramount. Research on active learning and
cooperative groups have shown that students grasps more and have
more tendency towards obtaining and realizing soft skills like
leadership, communication and team work as opposed to the more
traditional theory and exam based teaching and learning. While this
teaching and learning paradigm is relatively new in Malaysia, it has
been practiced widely in the West. This paper examines a certain
approach whereby students learning wireless security are divided into
and work in small and manageable groups where there will be 2
teams which consist of black hat and white hat teams. The former
will try to find and expose vulnerabilities in a wireless network while
the latter will try their best to prevent such attacks on their wireless
networks using hardware, software, design and enforcement of
security policy and etc. This paper will try to show that the approach
taken plus the use of relevant and up to date software and hardware
and with suitable environment setting will hopefully expose students
to a more fruitful outcome in terms of understanding of concepts,
theories and their motivation to learn.
Abstract: This article is investigating Boria which is a kind of common performance in Malaysia. Boria has been known as Boria and Borea and both are correct, but Boria is more common. Boria is a folk performance unique to Penang. This theatre style reached Penang in the mid-19th century and is believed to be derived from the Shia Islamic Passion play performed during the Muslim month of Muharram to commemorate the martyrs of Kerbela. These days in Malaysia (especially Penang) Boria mentions to a choral street performance performed annually by a number of groups composed mostly of Sunni Malaysian. Boria are performed for entertainment and often include an annual singing competition. The size, membership, themes and movements of each Boria troupe may vary from year to year. Similarly, the themes and contents of the Boria performed by the different troupes also changes each year and can have a comical, political or satirical notion. It is common to most groups during the first ten days of Muharram Boria generally is done.
Abstract: Arrack is one of the forms of alcoholic beverage or
liquor which is produced from palm or date juice and commonly
consumed by the lower social class of all religious/ethnic
communities in the north-western villages of Bangladesh. The
purpose of the study was to compare arrack drinking patterns
associated with socio-demographic status among the Muslim, Hindu,
Santal, and Oraon communities in the Rasulpur union of Bangladesh.
A total of 391 respondents (Muslim n-109, Hindu n-103, Santal n-89,
Oraon n-90) selected by cluster random sampling were interviewed
by ADP (Arrack Drinking Pattern) questionnaire. The results of
Pearson Chi-Squire test revealed that arrack drinking patterns were
significantly differed among the Muslim, Hindu, Santal, and Oraon
communities- drinkers. In addition, the results of Spearman-s
bivariate correlation coefficients also revealed that sociodemographic
characteristics of the communities- drinkers were the
significantly positive and negative associations with the arrack
drinking patterns in the Rasulpur union, Bangladesh. The study
suggests that further cross-cultural researches should be conducted
on the consequences of arrack drinking patterns on the communities-
drinkers.
Abstract: According to historical legend, after the revelation of the holy Qur'an, which gave the hijab compulsory and women were required to cover the head and body with a handkerchief, and the general form of clothing in her veil, Muslim women have begun to comply with this worthy tradition. This article discusses the history of the rise and spread of the hijab and its types. And here is described in detail types of hijab and its intended value, style hijab in different regions. Now wearing the hijab, hijab in general the problem is important not only in the Arab world, but also in the world.
Abstract: Islam has a general principle of increase in
population. But the Muslims are equally obliged to take care of
health, education and the provisions etc. for their offspring and wives
in the best possible way. The Muslims would have to regulate and
manage the number of children, if any situation affects their duties
regarding their wives or children. Islam accomplishes permissibility
of temporary blockade in human fertility if someone faces any
problem regarding health of mother or children. During the life of the
Holy Prophet (SAW), Azl (coitus interruptus) was the only way for
temporary spacing between the children. In technologically
developed environment, the same can be resort through some
advanced methodology or instrument of temporary blockade. Solid
grounds are available in Islam that the fertility rate should be
managed if any of the aspect of human quality is being affected.
Abstract: In conducting a case study to analyze the status-quo of
the extremists’ dominance in Egypt, the author of this paper uses
qualitative research method to analyze the evolution of extreme
Islamist groups in Egypt. In conducting this qualitative research, the
author of this paper intends to use several lenses to understand the
rise and the evolution of the hegemony of extremist groups, such as
the Muslim Brotherhood and other groups in Egypt. Therefore, unless
he intends to show an important nexus between the Egyptian groups
and their sister-groups in other countries, he will intentionally
exclude analyzing extreme Islamism of non-Egyptian origins. This
case study relies on the moral disengagement theory to shed light on
the ideological evolution of extremism in Egypt. The goal of this case
study is to help in understanding extreme-Islamism adverse to the
mainstream Islam; therefore, understanding the concept here should
help in preventing similar groups from threatening the international
community.
Abstract: The purpose of this research was to investigate Thai Muslims’ way of life through the way their clothes. The data of this qualitative research were collected from related documents and research reports, ancient cloths and clothing, and in-depth interviews with clothes owners and weavers.
The research found that in the 18th century Thai Muslims in the three southern border provinces used many types of clothing in their life. At home women wore plain clothes. They used checked cloths to cover the upper part of their body from the breasts down to the waist. When going out, they used Lima cloth and So Kae with a piece of Pla-nging cloth as a head scarf. For men, they wore a checked sarong as a lower garment, and wore no upper garment. However, when going out, they wore Puyo Potong. In addition, Thai Muslims used cloths in various religious rites, namely, the rite of placing a baby in a cradle, the Masoyawi rite, the Nikah rite, and the burial rite. These types of cloths were related to the way of life of Thai Muslims from birth to death. They reflected the race, gender, age, social status, values, and beliefs in traditions that have been inherited.
Practical Implication: Woven in these cloths are the lost local wisdom, and therefore, aesthetics on the cloths are like mirrors reflecting the background of people in this region that is fading away. These cloths are pages of a local history book that is of importance and value worth for preservation and publicity so that they are treasured. Government organizations can expand and materialize the knowledge received from the study in accordance with government policy in supporting the One Tambon, One Product project.
Abstract: The Muslim faith requires individuals to fast between
the hours of sunrise and sunset during the month of Ramadan. Our
recent work has concentrated on some of the changes that take place
during the daytime when fasting. A questionnaire was developed to
assess subjective estimates of physical, mental and social activities,
and fatigue. Four days were studied: in the weeks before and after
Ramadan (control days) and during the first and last weeks of
Ramadan (experimental days). On each of these four days, this
questionnaire was given several times during the daytime and once
after the fast had been broken and just before individuals retired at
night.
During Ramadan, daytime mental, physical and social activities
all decreased below control values but then increased to abovecontrol
values in the evening. The desires to perform physical and
mental activities showed very similar patterns. That is, individuals
tried to conserve energy during the daytime in preparation for the
evenings when they ate and drank, often with friends. During
Ramadan also, individuals were more fatigued in the daytime and
napped more often than on control days. This extra fatigue probably
reflected decreased sleep, individuals often having risen earlier
(before sunrise, to prepare for fasting) and retired later (to enable
recovery from the fast).
Some physiological measures and objective measures of
performance (including the response to a bout of exercise) have also
been investigated. Urine osmolality fell during the daytime on
control days as subjects drank, but rose in Ramadan to reach values
at sunset indicative of dehydration. Exercise performance was also
compromised, particularly late in the afternoon when the fast had
lasted several hours. Self-chosen exercise work-rates fell and a set
amount of exercise felt more arduous. There were also changes in
heart rate and lactate accumulation in the blood, indicative of greater
cardiovascular and metabolic stress caused by the exercise in
subjects who had been fasting. Daytime fasting in Ramadan produces
widespread effects which probably reflect combined effects of sleep
loss and restrictions to intakes of water and food.