Due to various technological advancements in the modern era, cybercrime has become a global issue. Since the outbreak of the COVID-19 pandemic, most jobs and transactions have been done virtually, compromising our global cyber security. Many people are unaware of this alarming situation leading them to become victims of cybercrime, especially the vulnerable groups of the elderly, children, and women. This conceptual study discusses the scammers' modus operandi for monetary deception or militants’ recruitment through love scams. The discussion then continues with the factors that lead women to become potential victims, from the personality aspects, characteristics, and impacts after being victimised. This study concludes that precautious steps are necessary to avoid becoming a potential victim of cybercrime, and coping with the aftermath is equally important.
{"title":"Cybercrime Through Love Scams: What Women Should Know?","authors":"Farah Safura Muhammud, Hamizah Muhammad","doi":"10.24191/jcis.v8i2.3","DOIUrl":"https://doi.org/10.24191/jcis.v8i2.3","url":null,"abstract":"Due to various technological advancements in the modern era, cybercrime has become a global issue. Since the outbreak of the COVID-19 pandemic, most jobs and transactions have been done virtually, compromising our global cyber security. Many people are unaware of this alarming situation leading them to become victims of cybercrime, especially the vulnerable groups of the elderly, children, and women. This conceptual study discusses the scammers' modus operandi for monetary deception or militants’ recruitment through love scams. The discussion then continues with the factors that lead women to become potential victims, from the personality aspects, characteristics, and impacts after being victimised. This study concludes that precautious steps are necessary to avoid becoming a potential victim of cybercrime, and coping with the aftermath is equally important.","PeriodicalId":329536,"journal":{"name":"Journal of Contemporary Islamic Studies","volume":"58 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116544745","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Nur Huslinda Che Mat, Zunaiddin Ibrahim, Fadhili Muhammad, Pauziah Mat Hassan
The Arabic language is considered foreign in Malaysia despite Islam being its official religion. Although Muslims in Malaysia are aware that learning Arabic enables them to understand the meaning of the holy Quran, the uptake is still low. Learners' beliefs, difficulties, and strategies are part of the challenges in their learning processes. Strategies are ways of managing the complex information received by the learners regarding the language. Thus, this study aims to find out (i) learners' awareness of the importance of learning the Arabic language, (ii) learners' learning difficulties (iii) strategies learners use to manage their learning. Ten senior citizen respondents participated in the study. A structured interview was conducted to gather the data for the study. The results show that the learners are aware of the importance of learning Arabic. The learners also shared their learning difficulties and strategies used to overcome the difficulties and achieve their goals. In conclusion, even though the learners are senior citizens above 60, they still have the determination and enthusiasm to learn Arabic effectively.
{"title":"Metacognitive Strategies in Arabic Language Learning among Senior Citizen Learners of Jamiah Dar Al Huda","authors":"Nur Huslinda Che Mat, Zunaiddin Ibrahim, Fadhili Muhammad, Pauziah Mat Hassan","doi":"10.24191/jcis.v8i2.5","DOIUrl":"https://doi.org/10.24191/jcis.v8i2.5","url":null,"abstract":"The Arabic language is considered foreign in Malaysia despite Islam being its official religion. Although Muslims in Malaysia are aware that learning Arabic enables them to understand the meaning of the holy Quran, the uptake is still low. Learners' beliefs, difficulties, and strategies are part of the challenges in their learning processes. Strategies are ways of managing the complex information received by the learners regarding the language. Thus, this study aims to find out (i) learners' awareness of the importance of learning the Arabic language, (ii) learners' learning difficulties (iii) strategies learners use to manage their learning. Ten senior citizen respondents participated in the study. A structured interview was conducted to gather the data for the study. The results show that the learners are aware of the importance of learning Arabic. The learners also shared their learning difficulties and strategies used to overcome the difficulties and achieve their goals. In conclusion, even though the learners are senior citizens above 60, they still have the determination and enthusiasm to learn Arabic effectively.","PeriodicalId":329536,"journal":{"name":"Journal of Contemporary Islamic Studies","volume":"37 5","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132880883","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
A claim before the Syariah court aims to either attest one's right or interest over a particular matter or defend such interest against the claiming party. At this juncture, the onus of proof lies with the party initiating the claim. In the context of Syariah Criminal Law, a Syarie Prosecutor has the discretionary power to bring a criminal claim against the accused in cases pertaining to Syariah offences, be it criminal or matrimonial, should there exist a strong qarinah that successfully establishes a prima facie case. However, there has been a lack of guidelines in proving prima facie in cases relating to matrimonial offences. Therefore, this study examines the methods of establishing prima facie based on qarinah in matrimonial cases, particularly in cases decided by the Syariah Courts of Selangor. For data collection, the researchers employ qualitative methods through analysis of legal documents, case files from the Syariah Court, and its ratio decidendis. The findings of this study show that matrimonial offences are considered criminal offences under the Islamic Family Law (State of Selangor) Enactment 2003. Hence, a case is considered a strong establishment of qarinah, sufficient to indicate prima facie for matrimonial offences, enabling the Syarie Prosecutor to prosecute the accused. Despite that, the qarinah itself must reach the degree of confidence, or al-zan al-ghalib, and not at the level of assumption, doubt, and waham. The authors believe this study may open doors to further discussions on Islamic Family Law, specifically in proving a prima facie case for matrimonial offences. Sesuatu dakwaan yang dilakukan di Mahkamah Syariah, pada asasnya bertujuan untuk menuntut hak atau kepentingan terhadap sesuatu perkara, ataupun bertujuan mempertahankan kepentingan tersebut daripada pihak yang mempertikai. Beban pembuktian terhadap sesuatu pendakwaan terletak atas pihak yang mendakwa. Dalam konteks jenayah di Mahkamah Syariah, seorang Pendakwa Syarie boleh mendakwa Orang Kena Tuduh (OKT) dalam kes yang melibatkan jenayah syariah atau kesalahan matrimoni apabila wujud qarinah yang kuat (prima facie). Justeru, kajian ini bertujuan menganalisis pembuktian prima facie berdasarkan sabitan qarinah dalam kesalahan matrimoni di Mahkamah Syariah Selangor. Permasalahan kajian ialah tiada panduan bertulis bagi proses membuktikan kes prima facie dalam kesalahan matrimoni. Objektif kajian ialah menganalisis pembuktian prima facie dalam kesalahan matrimoni. Bagi tujuan pengumpulan data, pengkaji telah menggunakan kaedah kualitatif iaitu kaedah analisis dokumen, fail-fail Mahkamah Syariah serta alasan penghakiman. Dapatan kajian menunjukkan bahawa kesalahan matrimoni merupakan jenayah di bawah Enakmen Undang-undang Keluarga Islam (Negeri Selangor) 2003 (EUKIS 2003) yang tertulis sebagai kertas pertuduhan dan fakta kes dan menjadi sabitan qarinah yang kuat (prima facie) bagi seorang Pendakwa Syarie untuk mendakwa OKT. Kesimpulan kajian ialah qarinah dalam ker
向伊斯兰法庭提出索赔的目的是证明某人对某一特定事项的权利或利益，或针对索赔方捍卫这种利益。在此关头，举证责任在于提出索赔的一方。在伊斯兰刑法的范围内，伊斯兰检察官有酌情权在涉及伊斯兰罪行的案件中对被告提出刑事索赔，无论是刑事还是婚姻，如果存在强有力的证据可以成功地建立初步证据案件。然而，在涉及婚姻犯罪的案件中，缺乏证明初步证据的指导方针。因此，本研究探讨了在婚姻案件中，特别是在雪兰莪州伊斯兰法院判决的案件中，基于qarinah建立初步证据的方法。在数据收集方面，研究人员采用定性方法，通过分析法律文件，来自伊斯兰法院的案件档案及其比例决定。这项研究的结果表明，根据2003年伊斯兰家庭法(雪兰莪州)法令，婚姻犯罪被视为刑事犯罪。因此，一个案件被认为是一个强有力的证据，足以初步表明婚姻犯罪，使叙利亚检察官能够起诉被告。尽管如此，qarinah本身必须达到自信的程度，或al-zan al-ghalib，而不是假设、怀疑和waham的水平。作者认为，这项研究可能为进一步讨论伊斯兰家庭法打开大门，特别是在证明婚姻犯罪的初步证据方面。Sesuatu dakwaan yang dilakukan di Mahkamah Syariah, pada asasnya bertujuan untuk menuntuya bertujuan unhadap Sesuatu perkara, ataupun bertujuan member pertahankan kepenting and tersebut daripada pihak yang member pertikai。Beban penbuktian terhadap sesuatu pendakwaan terletak atas pihak yang mendakwa。Dalam konteks jenayah di Mahkamah伊斯兰教，seorang Pendakwa伊斯兰教，seorang Pendakwa伊斯兰教，seorang Pendakwa伊斯兰教(OKT) Dalam kes yang melibatkan jenayah伊斯兰教，kesalahan matrimoni apabila wujud qarinah yang kuat(初步表面)。在雪兰莪州，我的婚姻是我的婚姻，我的婚姻是我的婚姻。Permasalahan kajian ialah tiada panduan bertulis bagi progii membuktikan kesalahan matrimoni的第一个表面。目的:探讨婚恋关系的基本特征，探讨婚恋关系的基本特征。Bagi tujuan pengumpulan data, pengkaji telah menggunakan kaedah kualitf iitu kaedah analysis dokumen, fail-fail Mahkamah Syariah serta alasan penghakiman。2003年(英国雪兰莪州)，我的女儿，我的女儿，我的女儿，我的女儿，我的女儿，我的女儿，我的女儿，我的女儿，我的女儿，我的女儿，我的女儿，我的女儿。kespulpan kajian ialah qarinah dalam kertas pertuduan dan fakta kemuduan beban bukti like as Pendakwa Syarie untuk mewujudkan kprima facfacer hahado kesalahan OKT。Namun begitu, qarinah tersebut mesti menapai tahap yang yakin atau al-zan al-ghalib, bukan pada tahap zan, syak dan waham。Kajian ini成员impliikasi kepada penerokaan ilmu Undang-undang Keluarga Islam khususnya dalam membuktikan kes prima facie terhadap kesalahan matrimoni selain daripada kes jenayah syariah。
{"title":"An Analysis of Prima Facie Evidence Based on Qarinah's Conviction in Matrimonial Offenses in the Selangor Syariah Court","authors":"Shadli Sabarudin, Aishah Mohd Nor, Rafeah Saidon","doi":"10.24191/jcis.v8i2.6","DOIUrl":"https://doi.org/10.24191/jcis.v8i2.6","url":null,"abstract":"A claim before the Syariah court aims to either attest one's right or interest over a particular matter or defend such interest against the claiming party. At this juncture, the onus of proof lies with the party initiating the claim. In the context of Syariah Criminal Law, a Syarie Prosecutor has the discretionary power to bring a criminal claim against the accused in cases pertaining to Syariah offences, be it criminal or matrimonial, should there exist a strong qarinah that successfully establishes a prima facie case. However, there has been a lack of guidelines in proving prima facie in cases relating to matrimonial offences. Therefore, this study examines the methods of establishing prima facie based on qarinah in matrimonial cases, particularly in cases decided by the Syariah Courts of Selangor. For data collection, the researchers employ qualitative methods through analysis of legal documents, case files from the Syariah Court, and its ratio decidendis. The findings of this study show that matrimonial offences are considered criminal offences under the Islamic Family Law (State of Selangor) Enactment 2003. Hence, a case is considered a strong establishment of qarinah, sufficient to indicate prima facie for matrimonial offences, enabling the Syarie Prosecutor to prosecute the accused. Despite that, the qarinah itself must reach the degree of confidence, or al-zan al-ghalib, and not at the level of assumption, doubt, and waham. The authors believe this study may open doors to further discussions on Islamic Family Law, specifically in proving a prima facie case for matrimonial offences. Sesuatu dakwaan yang dilakukan di Mahkamah Syariah, pada asasnya bertujuan untuk menuntut hak atau kepentingan terhadap sesuatu perkara, ataupun bertujuan mempertahankan kepentingan tersebut daripada pihak yang mempertikai. Beban pembuktian terhadap sesuatu pendakwaan terletak atas pihak yang mendakwa. Dalam konteks jenayah di Mahkamah Syariah, seorang Pendakwa Syarie boleh mendakwa Orang Kena Tuduh (OKT) dalam kes yang melibatkan jenayah syariah atau kesalahan matrimoni apabila wujud qarinah yang kuat (prima facie). Justeru, kajian ini bertujuan menganalisis pembuktian prima facie berdasarkan sabitan qarinah dalam kesalahan matrimoni di Mahkamah Syariah Selangor. Permasalahan kajian ialah tiada panduan bertulis bagi proses membuktikan kes prima facie dalam kesalahan matrimoni. Objektif kajian ialah menganalisis pembuktian prima facie dalam kesalahan matrimoni. Bagi tujuan pengumpulan data, pengkaji telah menggunakan kaedah kualitatif iaitu kaedah analisis dokumen, fail-fail Mahkamah Syariah serta alasan penghakiman. Dapatan kajian menunjukkan bahawa kesalahan matrimoni merupakan jenayah di bawah Enakmen Undang-undang Keluarga Islam (Negeri Selangor) 2003 (EUKIS 2003) yang tertulis sebagai kertas pertuduhan dan fakta kes dan menjadi sabitan qarinah yang kuat (prima facie) bagi seorang Pendakwa Syarie untuk mendakwa OKT. Kesimpulan kajian ialah qarinah dalam ker","PeriodicalId":329536,"journal":{"name":"Journal of Contemporary Islamic Studies","volume":"4 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115137024","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Kitab Syarah are amazing books that explain the text of hadis. The writings began in the fourth century of Hijrah. The quotations and explanations of these books have been used as the main authoritative reference to explain the true meaning of each matter attributed to the Prophet PBUH. This article will scrutinize the role and position of this valuable scientific treasure in the production of Malay-translated hadis. The methodology used is a qualitative method with a content analysis approach. It considers Kitab Syarah as the primary source. This study further analyses certain texts that are considered relevant. Findings suggest that Kitab Syarah play a role in these five (5) aspects to achieve accurate Malay translation of hadis: 1. Bringing Different Narratives of the Same Hadis to Explain the Background of an Event; 2. Explaining the Place of Return (Marja') of the Third Pronoun (Ḏamīr alGhāib); 3. Clarifying the Assumption of Verses (Taqdīr al-Jumlah) That Have Ellipsis (al- Ḥaḏf); 4. Explaining the Meaning of Figurative; 5. Explaining Unclear Words (Gharib) Literatively And Putting It In The Context Of The Sentence. Kitab syarah dikenali sebagai karya khusus dalam menghuraikan matan sesuatu hadis. Kegiatan penulisannya mula bersemarak pada kurun keempat hijrah. Berdasarkan kepada amalan para sarjana di dalam kajian dan penyelidikan, petikan dan keterangan kitab-kitab ini telah dijadikan sebagai rujukan utama yang berautoriti untuk menjelaskan maksud sebenar setiap perkara yang disandarkan kepada Nabi SAW. Artikel ini akan melihat peranan dan kedudukan khazanah ilmiah yang sangat berharga ini dalam penghasilan terjemahan hadis kepada bahasa Melayu. Metodologi yang digunakan adalah kaedah kualitatif dengan pendekatan analisis kandungan. Ia mengambil kitabkitab syarah yang dikategorikan sebagai sumber yang berautoriti. Seterusnya, teks tertentu yang difikirkan relevan akan diambil untuk dianalisis. Dapatan merumuskan kitab syarah berperanan dalam lima (5) aspek yang membantu penterjemahan yang tepat iaitu: 1. Membawa Riwayat Berbeza Bagi Hadis Yang Sama Untuk Menjelaskan Latar Belakang Peristiwa; 2. Menerangkan Tempat Kembali (Marja’) Kata Ganti Nama Ketiga (Ḏamīr al-Ghāib); 3. Menjelaskan Andaian Ayat (Taqdīr al-Jumlah) Yang Mempunyai Elipsis (alḤaḏf); 4. Menjelaskan Maksud Kiasan; 5. Menghuraikan Perkataan Gharib Dari Sudut Bahasa Dan Meletakkannya Di dalam Konteks Ayat
Kitab Syarah是解释圣训文本的神奇书籍。这些著作开始于四世纪的希吉拉。这些书的引文和解释已经被用作解释归因于先知穆罕默德的每件事的真正含义的主要权威参考。本文将详细探讨这一宝贵的科学宝藏在马来语翻译圣训制作中的作用和地位。使用的方法是定性方法与内容分析方法。它认为Kitab Syarah是主要来源。本研究进一步分析了某些被认为是相关的文本。研究结果表明，Kitab Syarah在这五个方面发挥作用，以实现准确的马来语圣训翻译:1。用同一圣训的不同叙述来解释事件的背景2. 第三人称的返回地(Marja’)解释(Ḏamīr alGhāib)3.澄清带有省略号(al- Ḥaḏf)的经文假设4. 阐释比喻的意义;5. 从字面上解释不清楚的单词(Gharib)并将其放在句子的上下文中。Kitab syarah dikenali sebagai karya khusus dalam menghuraikan matan sesuatu hais。Kegiatan penulisannya mula bersemak pada kurun keempat hijrah。我的意思是，我是说，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是。这是我的祖国，我的祖国，我的祖国，我的祖国，我的祖国。方法学:分析、分析、定性、定性、定性、定性、定性。i mengbil kitabkitab syarah yang dikategorikan sebagai sumber yang berauiti。Seterusnya说:“我认为这是一种非常有用的方法，我认为这是一种非常有用的方法。”【翻译】:Dapatan merumuskan kitab syarah berperanan dalam lima (5) aspek yang membantu penterjemahan yang tepat iitu: 1。Membawa Riwayat Berbeza Bagi Hadis Yang Sama Untuk Menjelaskan Latar Belakang Peristiwa;2. Menerangkan Tempat Kembali (Marja ') Kata Ganti Nama Ketiga (Ḏamīr al-Ghāib);3.Menjelaskan Andaian Ayat (taqd r al-Jumlah) Yang Mempunyai ellipsis (alḤaḏf);4. Menjelaskan Maksud Kiasan;5. 孟呼赖kan Perkataan Gharib Dari Sudut Bahasa Dan Meletakkannya Di dalam Konteks Ayat
{"title":"The Roles of Kitab Syarah in the Translation of Hadis into the Malay Language","authors":"Ahmad Izzuddin Abu Bakar","doi":"10.24191/jcis.v8i2.10","DOIUrl":"https://doi.org/10.24191/jcis.v8i2.10","url":null,"abstract":"Kitab Syarah are amazing books that explain the text of hadis. The writings began in the fourth century of Hijrah. The quotations and explanations of these books have been used as the main authoritative reference to explain the true meaning of each matter attributed to the Prophet PBUH. This article will scrutinize the role and position of this valuable scientific treasure in the production of Malay-translated hadis. The methodology used is a qualitative method with a content analysis approach. It considers Kitab Syarah as the primary source. This study further analyses certain texts that are considered relevant. Findings suggest that Kitab Syarah play a role in these five (5) aspects to achieve accurate Malay translation of hadis: 1. Bringing Different Narratives of the Same Hadis to Explain the Background of an Event; 2. Explaining the Place of Return (Marja') of the Third Pronoun (Ḏamīr alGhāib); 3. Clarifying the Assumption of Verses (Taqdīr al-Jumlah) That Have Ellipsis (al- Ḥaḏf); 4. Explaining the Meaning of Figurative; 5. Explaining Unclear Words (Gharib) Literatively And Putting It In The Context Of The Sentence. Kitab syarah dikenali sebagai karya khusus dalam menghuraikan matan sesuatu hadis. Kegiatan penulisannya mula bersemarak pada kurun keempat hijrah. Berdasarkan kepada amalan para sarjana di dalam kajian dan penyelidikan, petikan dan keterangan kitab-kitab ini telah dijadikan sebagai rujukan utama yang berautoriti untuk menjelaskan maksud sebenar setiap perkara yang disandarkan kepada Nabi SAW. Artikel ini akan melihat peranan dan kedudukan khazanah ilmiah yang sangat berharga ini dalam penghasilan terjemahan hadis kepada bahasa Melayu. Metodologi yang digunakan adalah kaedah kualitatif dengan pendekatan analisis kandungan. Ia mengambil kitabkitab syarah yang dikategorikan sebagai sumber yang berautoriti. Seterusnya, teks tertentu yang difikirkan relevan akan diambil untuk dianalisis. Dapatan merumuskan kitab syarah berperanan dalam lima (5) aspek yang membantu penterjemahan yang tepat iaitu: 1. Membawa Riwayat Berbeza Bagi Hadis Yang Sama Untuk Menjelaskan Latar Belakang Peristiwa; 2. Menerangkan Tempat Kembali (Marja’) Kata Ganti Nama Ketiga (Ḏamīr al-Ghāib); 3. Menjelaskan Andaian Ayat (Taqdīr al-Jumlah) Yang Mempunyai Elipsis (alḤaḏf); 4. Menjelaskan Maksud Kiasan; 5. Menghuraikan Perkataan Gharib Dari Sudut Bahasa Dan Meletakkannya Di dalam Konteks Ayat","PeriodicalId":329536,"journal":{"name":"Journal of Contemporary Islamic Studies","volume":"14 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116285995","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The establishment of Islamic banking transactions for deferred payment is considered an alternative to conventional banking transactions, which undoubtedly has benefited Muslim customers. The concept of deferred payments in Islamic banking is based on setting a full price of a good at the beginning of a contract, including the estimated profit for a period of time. Aside from that, Islamic banking also offersrebates for early settlement, tackles issues on default payments and cases when the effective profit rate (EPR) is lower than the ceiling profit rate (CPR) at the end of the financing period. However, there are claims that the current practice of Islamic financing is similar to the conventional ones, yet with different usage of terminologies. This article examines the determination of profits and the granting of rebates practised in deferred sales transactions under Islamic finance within the purview of maqasid al-shariah. The study employs a qualitative methodology. The data collection is conducted through bibliographic research that refers to primary and secondary sources of academic journals, research books, and presented papers related to deferred sales transactions and Islamic financing. This study found that the determination of profit at the beginning of the contract and the granting of rebates practised in deferred sales transactions under Islamic financing are in accordance with the maqasid al-shariah. This can be seen in the elements of justice and welfare guaranteed to both parties between the bank as a financier and the customer. Amalan perbankan Islam dalam jualan bertangguh menerusi pembiayaan yang diberikan merupakan alternatif khususnya bagi pelanggan muslim agar tidak mengambil instrumen yang berasaskan pinjaman konvensional. Dalam pembiayaan Islam ke atas urusniaga jualan bertangguh, pihak bank telah menetapkan harga penuh di awal kontrak berdasarkan kiraan keuntungan terakru bagi sesuatu tempoh jangka panjang tertentu. Selain itu, pengamalan di perbankan Islam juga memberikan rebat kepada pelanggan pada situasi penyelesaian awal (early settelment), isu kemungkiran di pihak pelanggan serta apabila kadar keuntungan effektif (EPR: effective profit rate) lebih rendah dari kadar keuntungan siling (CPR: ceiling profit rate) setelah tamat tempoh pembiayaan. Walau bagaimanapun terdapat dakwaan bahawa apa yang diamalkan dalam urusniaga jualan bertangguh menerusi pembiayaan Islam sekadar mengubah istilah dari pengamalan pinjaman konvensional sahaja. Artikel ini mengkaji penenentuan keuntungan dan pemberian rebat yang diamalkan dalam urusniaga jualan bertangguh menerusi pembiayaan yang diberikan oleh pihak perbankan Islam yang memenuhi maqasid al-shariah. Reka bentuk kajian ini berbentuk kualitatif dengan metode pengumpulan data yang dilakukan melalui kajian kepustakaan yang merujuk sumber primer dan sumber sekunder terdiri dari jurnal akademik, buku penyelidikan, kertas kerja pembentangan yang khusus membincangkan mengenai urusniaga
伊斯兰银行延期付款交易的建立被认为是传统银行交易的另一种选择，这无疑使穆斯林客户受益。伊斯兰银行的延期付款概念是基于在合同开始时确定商品的全价，包括一段时间内的估计利润。除此之外，伊斯兰银行还为早期结算提供回扣，处理违约付款问题，以及在融资期结束时有效利润率(EPR)低于最高利润率(CPR)的情况。然而，有人声称，目前的伊斯兰融资做法与传统做法类似，只是使用了不同的术语。本文考察了maqasid al-shariah管辖范围内的伊斯兰金融延期销售交易中利润的确定和回扣的授予。这项研究采用了定性方法。数据收集是通过参考文献研究进行的，参考学术期刊、研究书籍和与递延销售交易和伊斯兰融资有关的论文的主要和次要来源。这项研究发现，在合同开始时确定利润和在伊斯兰融资下的递延销售交易中给予回扣是符合伊斯兰教法的。这可以从银行作为金融家和客户之间保证双方的公正和福利的要素中看出。阿玛兰perbankan Islam dalam jualan bertangguh menerusi pembiayaan yang diberikan merupakan alternatif khususnya bagi pelanggan muslim agar tidak mengambil仪器yang berasaskan pinjaman konvenional。我的意思是说，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是。Selain itu, pengamalan di perbankan Islam juga成员rebat kepaada pelanggan pada situasi penyelesaian awal(早期结算)，isu kemungkiran di pihak pelanggan serta apabila kadar keuntunan effektif (EPR:有效利润率)，lebih rendah dari kadar keuntunan siling (CPR:最高利润率)setelah tamat tempoh pembiayan。Walau bagaimanapun terdapat dakwaan bahawa apa yang diamalkan dalam urusniaga jualan bertangguh menerusi pembiayaan Islam sekadar mengubah islah dari pengamalan pinjaman konvenal sahaja。这是我的祖国，我的祖国，我的祖国，我的祖国，我的祖国，我的祖国，我的祖国，我的祖国，我的祖国。Reka bentuk kajian ini berbentuk kualitatif dengan方法pengumpulan数据yang dilakukan melalui kajian kepustakaan yang merujuk sumber primer dan sumber sekunder terdiri dari journal, buku penyelidikan, kertas kerja penbentangan yang khusus membincangkan mengenai urusniaga jualan bertangguh dan pembiayaan Islam。Hasil kajian ini mendapati bahawa penentuan keuntungan di awal kontrak丹轭pemberian里巴风杨diamalkan dalam jualan bertangguh menerusi pembiayaan伊斯兰adalah memenuhi maqasid al-shariah dengan memastikan kepatuhan syariah达里语sudut dasar akad舒达memenuhi unsur keadilan丹杨kebajikan dijamin kepada kedua-dua pihak安塔拉pihak银行selaku pembiaya丹轭pelanggan。
{"title":"Determination Of Profit And Rebate In Deferred Transactions According To Maqasid Al-Shariah","authors":"Muhamad Zuhaili bin Saiman","doi":"10.24191/jcis.v8i2.9","DOIUrl":"https://doi.org/10.24191/jcis.v8i2.9","url":null,"abstract":"The establishment of Islamic banking transactions for deferred payment is considered an alternative to conventional banking transactions, which undoubtedly has benefited Muslim customers. The concept of deferred payments in Islamic banking is based on setting a full price of a good at the beginning of a contract, including the estimated profit for a period of time. Aside from that, Islamic banking also offersrebates for early settlement, tackles issues on default payments and cases when the effective profit rate (EPR) is lower than the ceiling profit rate (CPR) at the end of the financing period. However, there are claims that the current practice of Islamic financing is similar to the conventional ones, yet with different usage of terminologies. This article examines the determination of profits and the granting of rebates practised in deferred sales transactions under Islamic finance within the purview of maqasid al-shariah. The study employs a qualitative methodology. The data collection is conducted through bibliographic research that refers to primary and secondary sources of academic journals, research books, and presented papers related to deferred sales transactions and Islamic financing. This study found that the determination of profit at the beginning of the contract and the granting of rebates practised in deferred sales transactions under Islamic financing are in accordance with the maqasid al-shariah. This can be seen in the elements of justice and welfare guaranteed to both parties between the bank as a financier and the customer. Amalan perbankan Islam dalam jualan bertangguh menerusi pembiayaan yang diberikan merupakan alternatif khususnya bagi pelanggan muslim agar tidak mengambil instrumen yang berasaskan pinjaman konvensional. Dalam pembiayaan Islam ke atas urusniaga jualan bertangguh, pihak bank telah menetapkan harga penuh di awal kontrak berdasarkan kiraan keuntungan terakru bagi sesuatu tempoh jangka panjang tertentu. Selain itu, pengamalan di perbankan Islam juga memberikan rebat kepada pelanggan pada situasi penyelesaian awal (early settelment), isu kemungkiran di pihak pelanggan serta apabila kadar keuntungan effektif (EPR: effective profit rate) lebih rendah dari kadar keuntungan siling (CPR: ceiling profit rate) setelah tamat tempoh pembiayaan. Walau bagaimanapun terdapat dakwaan bahawa apa yang diamalkan dalam urusniaga jualan bertangguh menerusi pembiayaan Islam sekadar mengubah istilah dari pengamalan pinjaman konvensional sahaja. Artikel ini mengkaji penenentuan keuntungan dan pemberian rebat yang diamalkan dalam urusniaga jualan bertangguh menerusi pembiayaan yang diberikan oleh pihak perbankan Islam yang memenuhi maqasid al-shariah. Reka bentuk kajian ini berbentuk kualitatif dengan metode pengumpulan data yang dilakukan melalui kajian kepustakaan yang merujuk sumber primer dan sumber sekunder terdiri dari jurnal akademik, buku penyelidikan, kertas kerja pembentangan yang khusus membincangkan mengenai urusniaga ","PeriodicalId":329536,"journal":{"name":"Journal of Contemporary Islamic Studies","volume":"25 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132237763","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Khairulnazrin Nasir, Rahim Kamarul Zaman, Muhammad Adam Abd. Azid, Abdul Azib Hussain
Shamanism is a term in anthropology that refers to activities related to charmers, shamans, and witchcraft. Shamanism is a form of belief and practice performed by individuals who are considered to have power and influence over supernatural elements and supernatural beings. Ethnicities and races in this country also have various beliefs and practices of shamanism, including indigenous ethnicities who are Muslim in the Pitas district, Sabah. Therefore, this study aims to identify the form of belief and practice related to shamanism found among them. The data was collected based on the interview method. A total of seven informants were involved in a series of interviews. The informants consist of senior citizens and local community figures. This research found that the belief and practice of shamanism still exists and is practised among Muslims in Pitas, Sabah. A few community members are involved in shirk, superstition, and superstition, such as worship rituals, black magic, and others. Therefore, this issue needs to be considered by various parties, especially religious agencies, including JAHEINS, community leaders, and preachers, to maintain the sustainability of the authentic faith. Shamanism merupakan istilah dalam bidang antropologi yang merujuk kepada aktiviti berkaitan dengan pawang, dukun dan perbomohan. Shamanism ialah satu bentuk daripada kepercayaan dan amalan yang dilakukan oleh individu yang dianggap memiliki kuasa dan pengaruh terhadap anasir ghaib dan makhluk supernatural. Etnik dan bangsa di negara ini turut memiliki pelbagai kepercayaan dan amalan shamanism, termasuk etnik-etnik peribumi yang beragama Islam di daerah Pitas, Sabah. Justeru, tujuan kajian ini dijalankan ialah suatu usaha untuk mengenal pasti bentuk kepercayaan dan amalan berhubung shamanism yang terdapat dalam kalangan mereka. Data-data dikumpulkan berdasarkan metode temu bual. Seramai tujuh orang informan terlibat dalam beberapa siri wawancara. Para informan terdiri daripada warga emas dan tokoh-tokoh masyarakat tempatan. Hasil penelitian mendapati bahawa kepercayaan dan amalan shamanism masih wujud dan dipraktikkan dalam kalangan warga Muslim di Pitas, Sabah. Segelintir anggota masyarakat terlibat dengan perkara syirik, khurafat dan tahayul, seperti ritual pemujaan, black magic dan lain-lain. Oleh yang demikian, isu ini perlu diambil perhatian oleh pelbagai pihak, khususnya agensi agama, termasuk JAHEINS, pemimpin masyarakat dan pendakwah demi menjaga kelestarian akidah yang sahih.
萨满教是人类学中的一个术语，指的是与巫师、萨满和巫术有关的活动。萨满教是一种信仰和实践的形式，由被认为对超自然元素和超自然生物有权力和影响力的个人表演。这个国家的民族和种族也有各种各样的萨满教信仰和习俗，包括沙巴州皮塔斯地区的穆斯林土著民族。因此，本研究旨在找出其中与萨满教有关的信仰与实践形式。数据采用访谈法收集。共有7名举报人参与了一系列的面谈。举报人包括老年人和当地社区人士。本研究发现萨满教的信仰和实践仍然存在，并在沙巴州皮塔斯的穆斯林中实践。少数社区成员参与逃避、迷信和迷信，如崇拜仪式、黑魔法等。因此，这个问题需要各方，特别是宗教机构，包括JAHEINS，社区领袖和传教士来考虑，以保持真实信仰的可持续性。萨满教merupakan istilah dalam bidang人类学yang merujuk kepada aktiviti berkaitan dengan pawang, dukun dan perbomohan。萨满教ialah satu bentuk daripada keperayaan dan amalan yang dilakukan oleh个人yang dianggap memiliki kuasa dan pengaruh terhadap anasir ghaib dan makhluk超自然。在沙巴州的Pitas, termasuk Etnik - Etnik perbumi yang beragama Islam di daerah Pitas。在这里，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说。数据资料dikumpulkan berdasarkan metode temu bual。Seramai tujuh是一名高级情报人员。Para informan terdiri daripada warga as dan tokoh-tokoh masyarakat tempatan。Hasil penelitian mendapati bahawa keperayaan dan amalan萨满教masih wujud dan dipraktikkan dalam kalangan warga穆斯林di Pitas，沙巴。Segelintir anggota masyarakat terlibat dengan perkara syirik, khurafat dan tahayul, seperti ritual pemujaan，黑魔法dan lain-lain。Oleh yang demikian, isu ini perlu diambil perhatil perhatil Oleh pelbagai pihak, khususnya agagama, termasuk JAHEINS, pemimpin masyarakat dan pendakwah demi menjaga kelestarian akidah yang sahih。
{"title":"Practice of Shamanism Among Ethnic Muslim Religion In Pitas, Sabah: Assessment According Islamic Perspective","authors":"Khairulnazrin Nasir, Rahim Kamarul Zaman, Muhammad Adam Abd. Azid, Abdul Azib Hussain","doi":"10.24191/jcis.v8i2.11","DOIUrl":"https://doi.org/10.24191/jcis.v8i2.11","url":null,"abstract":"Shamanism is a term in anthropology that refers to activities related to charmers, shamans, and witchcraft. Shamanism is a form of belief and practice performed by individuals who are considered to have power and influence over supernatural elements and supernatural beings. Ethnicities and races in this country also have various beliefs and practices of shamanism, including indigenous ethnicities who are Muslim in the Pitas district, Sabah. Therefore, this study aims to identify the form of belief and practice related to shamanism found among them. The data was collected based on the interview method. A total of seven informants were involved in a series of interviews. The informants consist of senior citizens and local community figures. This research found that the belief and practice of shamanism still exists and is practised among Muslims in Pitas, Sabah. A few community members are involved in shirk, superstition, and superstition, such as worship rituals, black magic, and others. Therefore, this issue needs to be considered by various parties, especially religious agencies, including JAHEINS, community leaders, and preachers, to maintain the sustainability of the authentic faith. Shamanism merupakan istilah dalam bidang antropologi yang merujuk kepada aktiviti berkaitan dengan pawang, dukun dan perbomohan. Shamanism ialah satu bentuk daripada kepercayaan dan amalan yang dilakukan oleh individu yang dianggap memiliki kuasa dan pengaruh terhadap anasir ghaib dan makhluk supernatural. Etnik dan bangsa di negara ini turut memiliki pelbagai kepercayaan dan amalan shamanism, termasuk etnik-etnik peribumi yang beragama Islam di daerah Pitas, Sabah. Justeru, tujuan kajian ini dijalankan ialah suatu usaha untuk mengenal pasti bentuk kepercayaan dan amalan berhubung shamanism yang terdapat dalam kalangan mereka. Data-data dikumpulkan berdasarkan metode temu bual. Seramai tujuh orang informan terlibat dalam beberapa siri wawancara. Para informan terdiri daripada warga emas dan tokoh-tokoh masyarakat tempatan. Hasil penelitian mendapati bahawa kepercayaan dan amalan shamanism masih wujud dan dipraktikkan dalam kalangan warga Muslim di Pitas, Sabah. Segelintir anggota masyarakat terlibat dengan perkara syirik, khurafat dan tahayul, seperti ritual pemujaan, black magic dan lain-lain. Oleh yang demikian, isu ini perlu diambil perhatian oleh pelbagai pihak, khususnya agensi agama, termasuk JAHEINS, pemimpin masyarakat dan pendakwah demi menjaga kelestarian akidah yang sahih.","PeriodicalId":329536,"journal":{"name":"Journal of Contemporary Islamic Studies","volume":"31 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132327475","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
We commonly encounter two opposing arguments: one that the peace verses of the Quran have been repealed by the war verses of the Quran, and the other that the peace verses have not been repealed and that the interpretation of Quranic verses of war should be made in light of the context and historical importance of the verses in question. To address the conflicting interpretations of Quranic passages on peace and war, an exhaustive comparative literature study of the two arguments was conducted in order to comprehend the rationale and context for each. A contextual and comparative study of Quranic verses reveals that the Muslim society was more akin to a simple and inclusive civilisation than an intolerant one. When taken in its totality, with the verses' revelation and historical context in mind, it promotes peaceful co-existence among diverse communities. The key conclusions of this study suggest that, while the Quran concedes different faiths, it maintains and upholds its monotheistic system of belief. The Quranic notion of peaceful co-existence does not connect with the conventional concept of secularism, where all faiths are perceived as true. However, it has been contended that the Quranic concept of peaceful co-existence accepts the diversity and existence of various communities with different faiths living in harmony. From the Quranic standpoint, it is conceivable to build a society in which individuals of different religions may coexist peacefully while retaining their unique religious identities
{"title":"A Study of Two Distinct Opinions Concerning the Quranic View on Peaceful Co-existence and Violence in a Pluralistic Society","authors":"Maria Zehra","doi":"10.24191/jcis.v8i2.1","DOIUrl":"https://doi.org/10.24191/jcis.v8i2.1","url":null,"abstract":"We commonly encounter two opposing arguments: one that the peace verses of the Quran have been repealed by the war verses of the Quran, and the other that the peace verses have not been repealed and that the interpretation of Quranic verses of war should be made in light of the context and historical importance of the verses in question. To address the conflicting interpretations of Quranic passages on peace and war, an exhaustive comparative literature study of the two arguments was conducted in order to comprehend the rationale and context for each. A contextual and comparative study of Quranic verses reveals that the Muslim society was more akin to a simple and inclusive civilisation than an intolerant one. When taken in its totality, with the verses' revelation and historical context in mind, it promotes peaceful co-existence among diverse communities. The key conclusions of this study suggest that, while the Quran concedes different faiths, it maintains and upholds its monotheistic system of belief. The Quranic notion of peaceful co-existence does not connect with the conventional concept of secularism, where all faiths are perceived as true. However, it has been contended that the Quranic concept of peaceful co-existence accepts the diversity and existence of various communities with different faiths living in harmony. From the Quranic standpoint, it is conceivable to build a society in which individuals of different religions may coexist peacefully while retaining their unique religious identities","PeriodicalId":329536,"journal":{"name":"Journal of Contemporary Islamic Studies","volume":"18 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129706040","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Ezwan Rafiq Husin, Mohd Hapiz Mahaiyadin, Farrah Payyadhah Borhan
Prayer is a religious pillar that ensures the perfection of a Muslim's beliefs. Defects in worship and prayer also lessen the reward and cause the perpetrator to lose emotional tranquilly. As a result, the purpose of this study is to qualitatively examine the ideal distance between the prayer row in front and the prayer row behind for the correct prostration action based on the height of a typical Malaysian congregation (makmum). Because the analysis revealed that the interview of all 7 makmum had reached saturation of information related to the ideal distance of the row and the ideal prostration, a total of 7 makmum who fit the requirements were chosen as informants interviewed. To represent the data acquired, an in-depth case study analysis was performed. Cohen Kappa on the difference in expert agreement from the interview checklist is 0.78, considered moderate. According to the survey, respondents confirmed that the distance between the rear and front rows should be extended to achieve a proper prostration movement based on the congregation's usual body height in Malaysia. The study also discovered that widening the space between the front and rear rows by 30 centimeters helps the congregation to conduct a perfect prostration movement in prayer. The coordination of the distance between the front row and the back row in mosques and suraus throughout Malaysia can further propagate the goodness of the congregation in achieving the perfect quality of prostration movement, thereby strengthening the relationship and attaining reverence in prayer. Solat merupakan tiang agama yang menjamin kesempurnaan iman seseorang Muslim. Kecacatan ibadat di dalam solat turut mengurangkan pahala dan menyebabkan hilang ketenangan emosi bagi pelakunya. Justeru kajian ini bertujuan untuk menganalisis kualitatif jarak ideal antara saf solat di hadapan dengan saf solat di belakang bagi pergerakan sujud sempurna mengikut ketinggian jemaah normal di Malaysia. Seramai tujuh orang makmum yang memenuhi kriteria dipilih sebagai informan untuk ditemubual kerana analisis mendapati temu bual ke atas kesemua tujuh orang jemaah telah mencapai ketepuan maklumat berkaitan jarak ideal saf dan sujud yang sempurna. Analisis kajian kes secara mendalam dijalankan bagi memaparkan data diperoleh. Bacaan Cohen Kappa terhadap perbezaan persetujuan pakar dari senarai semak temu bual adalah sebanyak 0.78 iaitu pada tahap sederhana. Kajian mendapati keseluruhan seramai 7 orang bersetuju bahawa jarak antara saf belakang dengan saf hadapan perlu dilebihkan bagi mendapatkan pergerakan sujud yang sempurna mengikut ketinggian badan jemaah yang normal di Malaysia. Kajian turut mendapati pertambahan jarak sebanyak 30 sentimeter antara saf hadapan dengan saf belakang membolehkan jemaah melakukan pergerakan sujud yang sempurna di dalam solat. Penyelarasan jarak antara saf hadapan dan saf belakang bagi pengamalan masjid dan surau seluruh Malaysia mampu menyebarkan lagi kebaikan para jemaah dalam mencapai
祈祷是确保穆斯林信仰完美的宗教支柱。崇拜和祈祷的缺陷也减少了回报，使行为人失去了情感上的平静。因此，本研究的目的是根据典型马来西亚会众(makmum)的高度，定性地检查前祈祷排和后祈祷排之间的理想距离，以进行正确的跪拜动作。由于分析显示，7名makmum的访谈都达到了理想排距和理想跪拜相关信息的饱和，因此选择符合要求的7名makmum作为访谈的举报人。为了表示所获得的数据，进行了深入的案例研究分析。Cohen Kappa给出的专家认同与访谈清单的差异为0.78，被认为是中等。根据调查，受访者确认后排和前排之间的距离应该延长，以实现适当的俯卧动作，这是基于马来西亚会众通常的身体高度。研究还发现，将前排和后排之间的空间扩大30厘米，有助于会众在祈祷时进行完美的俯伏动作。在马来西亚各地的清真寺和suraus中，前排和后排之间的距离协调，可以进一步传播会众的善良，达到完美的俯伏运动质量，从而加强关系，在祈祷中获得敬畏。Solat merupakan tiang agama yang menjamin kesempurnaan man seseang Muslim。Kecacatan ibadat di dalam solat turut mengurangkan pahala danmenyebabkan hilang ketenangan emosi bagi pelakunya。我是说，我的祖国是马来西亚，我的祖国是马来西亚，我的祖国是马来西亚，我的祖国是马来西亚，我的祖国是马来西亚。杨Seramai tujuh猩猩makmum memenuhi kriteria dipilih sebagai informan为她ditemubual kerana分析mendapati temu bual ke ata kesemua tujuh猩猩伊斯兰telah mencapai ketepuan maklumat berkaitan jarak理想saf丹杨sujud sempurna。分析:kajian kesara mendalam dijalankan bagi memaparkan数据diperoleh。Bacaan Cohen Kappa terhadap perbezaan persetuan pakar dari senarai semak temu bual adalah sebanyak 0.78在马来西亚，我们有7只猩猩，它们被认为是马来亚人，马来亚人，马来亚人，马来亚人，马来亚人，马来亚人，马来亚人，马来亚人，马来亚人，马来亚人。我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说。我的意思是，我的女儿，我的女儿，我的女儿，我的女儿，我的女儿，我的女儿，我的女儿，我的女儿，我的女儿，我的女儿，我的女儿。
{"title":"ANALYSIS OF DETERMINING THE IDEAL DISTANCE BETWEEN PRAYER LINES FOR THE PERFECT SUJUD POSITION IN MALAYSIA'S SURAU AND MOSQUE","authors":"Ezwan Rafiq Husin, Mohd Hapiz Mahaiyadin, Farrah Payyadhah Borhan","doi":"10.24191/jcis.v8i2.7","DOIUrl":"https://doi.org/10.24191/jcis.v8i2.7","url":null,"abstract":"Prayer is a religious pillar that ensures the perfection of a Muslim's beliefs. Defects in worship and prayer also lessen the reward and cause the perpetrator to lose emotional tranquilly. As a result, the purpose of this study is to qualitatively examine the ideal distance between the prayer row in front and the prayer row behind for the correct prostration action based on the height of a typical Malaysian congregation (makmum). Because the analysis revealed that the interview of all 7 makmum had reached saturation of information related to the ideal distance of the row and the ideal prostration, a total of 7 makmum who fit the requirements were chosen as informants interviewed. To represent the data acquired, an in-depth case study analysis was performed. Cohen Kappa on the difference in expert agreement from the interview checklist is 0.78, considered moderate. According to the survey, respondents confirmed that the distance between the rear and front rows should be extended to achieve a proper prostration movement based on the congregation's usual body height in Malaysia. The study also discovered that widening the space between the front and rear rows by 30 centimeters helps the congregation to conduct a perfect prostration movement in prayer. The coordination of the distance between the front row and the back row in mosques and suraus throughout Malaysia can further propagate the goodness of the congregation in achieving the perfect quality of prostration movement, thereby strengthening the relationship and attaining reverence in prayer. Solat merupakan tiang agama yang menjamin kesempurnaan iman seseorang Muslim. Kecacatan ibadat di dalam solat turut mengurangkan pahala dan menyebabkan hilang ketenangan emosi bagi pelakunya. Justeru kajian ini bertujuan untuk menganalisis kualitatif jarak ideal antara saf solat di hadapan dengan saf solat di belakang bagi pergerakan sujud sempurna mengikut ketinggian jemaah normal di Malaysia. Seramai tujuh orang makmum yang memenuhi kriteria dipilih sebagai informan untuk ditemubual kerana analisis mendapati temu bual ke atas kesemua tujuh orang jemaah telah mencapai ketepuan maklumat berkaitan jarak ideal saf dan sujud yang sempurna. Analisis kajian kes secara mendalam dijalankan bagi memaparkan data diperoleh. Bacaan Cohen Kappa terhadap perbezaan persetujuan pakar dari senarai semak temu bual adalah sebanyak 0.78 iaitu pada tahap sederhana. Kajian mendapati keseluruhan seramai 7 orang bersetuju bahawa jarak antara saf belakang dengan saf hadapan perlu dilebihkan bagi mendapatkan pergerakan sujud yang sempurna mengikut ketinggian badan jemaah yang normal di Malaysia. Kajian turut mendapati pertambahan jarak sebanyak 30 sentimeter antara saf hadapan dengan saf belakang membolehkan jemaah melakukan pergerakan sujud yang sempurna di dalam solat. Penyelarasan jarak antara saf hadapan dan saf belakang bagi pengamalan masjid dan surau seluruh Malaysia mampu menyebarkan lagi kebaikan para jemaah dalam mencapai","PeriodicalId":329536,"journal":{"name":"Journal of Contemporary Islamic Studies","volume":"55 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128983775","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Child custody after divorce laws in Malaysia advocates sole custody as the main practice. Sole custody means the child will live with a parent and have contact with the other parent through access. The parent living with the child will also have parental responsibility. Social studies have suggested that sole custody generates problems that affect the best interests of the child. Some problems are lack of contact and the child being deprived of maintenance. Other countries have undergone legal reforms to better the situation through joint custody. Joint custody advocates sharing the child's residence and parental responsibility. Therefore, this article examines the experiences the selected Muslim parents and children faced regarding child custody. The experiences concern the legal process of divorce, child custody, the residence of the child and access, parental responsibility, and parental relationships. An important finding is the general recognition of joint custody by the Shari'ah courts, the parents, and the children. However, the recognition must be in line with the best interests of the child.
{"title":"Child Custody after Divorce Laws in Malaysia: Muslim Parents and Children Perspective","authors":"Akbar Kamarudin @ Abdul Shukor","doi":"10.24191/jcis.v8i2.2","DOIUrl":"https://doi.org/10.24191/jcis.v8i2.2","url":null,"abstract":"Child custody after divorce laws in Malaysia advocates sole custody as the main practice. Sole custody means the child will live with a parent and have contact with the other parent through access. The parent living with the child will also have parental responsibility. Social studies have suggested that sole custody generates problems that affect the best interests of the child. Some problems are lack of contact and the child being deprived of maintenance. Other countries have undergone legal reforms to better the situation through joint custody. Joint custody advocates sharing the child's residence and parental responsibility. Therefore, this article examines the experiences the selected Muslim parents and children faced regarding child custody. The experiences concern the legal process of divorce, child custody, the residence of the child and access, parental responsibility, and parental relationships. An important finding is the general recognition of joint custody by the Shari'ah courts, the parents, and the children. However, the recognition must be in line with the best interests of the child.","PeriodicalId":329536,"journal":{"name":"Journal of Contemporary Islamic Studies","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130346703","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Mohd Sabri Jamaludin, Khairul Azhar Meerangani, S. Suyurno
Performing Hajj and Umrah in the Holy Land for those who can afford it is a demand outlined in the Pillars of Islam. The congregation chosen to perform this Ibadah is called the guest of Allah S.W.T (Duyuf al-Rahman). The quota has been given by the Ministry of Hajj of Saudi Arabia to Malaysia through the Institutions in charge, namely Tabung Haji (TH) and Accredited Umrah Agency. Various detailed requirements for selecting the list of Congregations are performed. It aims to provide opportunities to the main groups in the sequence of performing this very glorious Ibadah. An estimated two (2) million pilgrims from 140 countries worldwide will receive an invitation each year. The diversity of congregations from different states and countries has raised the problem of good and effective communication. Coupled with the density and inconvenience of performing this Ibadah, it will sometimes create other issues and problems. The main goal of the pilgrims in performing the Hajj and Umrah is to obtain mabrur. This study uses an exploratory approach to the literature review to review the elements of communication barriers and problems that arise from the barriers by Malaysian pilgrims. The study found that failure to adapt, silence and low self-esteem among the Hajj and Umrah pilgrims contribute significantly to the elements of the communication barrier. Hopefully, the findings of this study can help various parties in ensuring that effective communication among the congregation can be achieved. Menunaikan Ibadah Haji dan Umrah di Tanah Suci bagi yang mampu merupakan satu tuntutan yang telah digariskan dalam Rukun Islam. Jemaah yang terpilih untuk menunaikan Ibadah ini dipanggil sebagai tetamu Allah SWT (Duyuf alRahman). Kuota telah diberikan oleh Kementerian Haji Arab Saudi kepada Malaysia melalui Institusi yang dipertanggungjawabkan iaitu Tabung Haji (TH) dan Agensi Umrah Bertauliah. Pelbagai tapisan terperinci untuk memilih senarai jemaah dilakukan. Ia bertujuan bagi memberikan peluang kepada golongan yang utama dalam turutan menunaikan Ibadah yang amat mulia ini. Dianggarkan dua (2) juta jemaah dari 140 buah negara seluruh dunia akan menerima jemputan setiap tahun. Justeru, dengan kepelbagaian jemaah dari negeri dan negara yang berbeza, serta mempunyai latar belakang yang berlainan dari seluruh dunia ini telah menimbulkan permasalahan komunikasi yang baik dan efektif sesama mereka. Ditambah dengan kepadatan dan ketidakselesaan sepanjang melaksanakan Ibadah ini, adakalanya akan mewujudkan beberapa isu dan masalah yang lain. Matlamat utama jemaah dalam menunaikan Ibadah Haji dan Umrah ini adalah untuk beroleh mabrur. Kajian ini menggunakan pendekatan penerokaan terhadap kajian literatur untuk meninjau elemen kelemahan komunikasi dan permasalahan yang timbul terhadap kelemahan berkomunikasi oleh jemaah Malaysia. Dapatan kajian mendapati kegagalan dalam menyesuaikan diri, suka berdiam diri dan rasa rendah diri dalam kalangan jemaah Haji dan Umrah merupakan
在圣地为那些负担得起的人进行朝觐和朝圣是伊斯兰教支柱中概述的一项要求。被选来表演这个伊巴达的会众被称为安拉S.W.T(杜尤夫拉赫曼)的客人。沙特阿拉伯朝觐部通过主管机构，即Tabung Haji (TH)和认可的朝觐机构，向马来西亚提供了配额。执行选择会众列表的各种详细要求。它的目的是为主要群体提供表演这首非常光荣的Ibadah的机会。据估计，每年将有来自全球140个国家的200万朝圣者收到邀请。来自不同州和国家的会众的多样性提出了良好和有效沟通的问题。再加上执行这个Ibadah的密度和不便，它有时会产生其他问题和问题。朝觐者进行朝觐和朝圣的主要目标是获得玛布鲁尔。本研究采用探索性的方法进行文献回顾，以回顾马来西亚朝圣者的沟通障碍的因素和障碍所产生的问题。研究发现，朝觐和朝觐朝圣者的不适应、沉默和低自尊是造成沟通障碍的重要因素。希望本研究的结果可以帮助各方确保会众之间的有效沟通。Menunaikan Ibadah Haji dan Umrah di Tanah sui bagi yang mampu merupakan satu tuntutan yang telah digariskan dalam Rukun Islam。Jemaah yang terpilih untuk menunaikan Ibadah ini dipanggil sebagai tetamu Allah SWT (Duyuf alRahman)。Kuota telah diberikan oleh pokalchuk Kementerian哈吉阿拉伯沙特kepada马来西亚melalui Institusi杨dipertanggungjawabkan iaitu Tabung哈吉(TH)丹Agensi小朝Bertauliah。Pelbagai tapisan terperinci untuk memilih senarai jemaah dilakukan。我是巴吉，我是巴吉，我是巴吉，我是巴吉，我是巴吉，我是巴吉。Dianggarkan dua (2) juta jemaah dari 140 buah negara seluruh dunia akan menerima jemputan setiap tahun。就在这个时候，我想说的是，我想说的是，我想说的是，我想说的是，我想说的是，我想说的是，我想说的是，我想说的是，我想说的是，我想说的是，这是我想说的。Ditambah dengan kepadatan dan ketidakselesaan and sepanjang melaksanakan Ibadah ini, adakalanya akan mewujudkan beberapa isu dan masalah yang lain。Matlamat utama jemaah dalam menunaikan Ibadah Haji dan Umrah ini adalah untuk beroleh mabrur。Kajian ini menggunakan pendekatan penerokaan terhadap Kajian literature untuk meninjau element kelemahan komunikasi dan permasalahan yang bul terhadap kelemahan berkomunikasi oleh jemaah Malaysia。Dapatan kajian mendapati kegagalan dalam menyesuaikan diri,牠berdiam diri丹拉莎rendah diri dalam kalangan伊斯兰哈吉丹小朝merupakan faktor杨menyumbang大的dalam elemen kelemahan komunikasi。Semoga dapatan kajian ini mampu membantu pelbagai pihak dalam masastikan kelancaran komunikasi sesama jamaah dapat ditingkatkan。
{"title":"A Study on Communication Barriers Among Malaysian Pilgrims and Umrah in the Holy Land","authors":"Mohd Sabri Jamaludin, Khairul Azhar Meerangani, S. Suyurno","doi":"10.24191/jcis.v8i2.8","DOIUrl":"https://doi.org/10.24191/jcis.v8i2.8","url":null,"abstract":"Performing Hajj and Umrah in the Holy Land for those who can afford it is a demand outlined in the Pillars of Islam. The congregation chosen to perform this Ibadah is called the guest of Allah S.W.T (Duyuf al-Rahman). The quota has been given by the Ministry of Hajj of Saudi Arabia to Malaysia through the Institutions in charge, namely Tabung Haji (TH) and Accredited Umrah Agency. Various detailed requirements for selecting the list of Congregations are performed. It aims to provide opportunities to the main groups in the sequence of performing this very glorious Ibadah. An estimated two (2) million pilgrims from 140 countries worldwide will receive an invitation each year. The diversity of congregations from different states and countries has raised the problem of good and effective communication. Coupled with the density and inconvenience of performing this Ibadah, it will sometimes create other issues and problems. The main goal of the pilgrims in performing the Hajj and Umrah is to obtain mabrur. This study uses an exploratory approach to the literature review to review the elements of communication barriers and problems that arise from the barriers by Malaysian pilgrims. The study found that failure to adapt, silence and low self-esteem among the Hajj and Umrah pilgrims contribute significantly to the elements of the communication barrier. Hopefully, the findings of this study can help various parties in ensuring that effective communication among the congregation can be achieved. Menunaikan Ibadah Haji dan Umrah di Tanah Suci bagi yang mampu merupakan satu tuntutan yang telah digariskan dalam Rukun Islam. Jemaah yang terpilih untuk menunaikan Ibadah ini dipanggil sebagai tetamu Allah SWT (Duyuf alRahman). Kuota telah diberikan oleh Kementerian Haji Arab Saudi kepada Malaysia melalui Institusi yang dipertanggungjawabkan iaitu Tabung Haji (TH) dan Agensi Umrah Bertauliah. Pelbagai tapisan terperinci untuk memilih senarai jemaah dilakukan. Ia bertujuan bagi memberikan peluang kepada golongan yang utama dalam turutan menunaikan Ibadah yang amat mulia ini. Dianggarkan dua (2) juta jemaah dari 140 buah negara seluruh dunia akan menerima jemputan setiap tahun. Justeru, dengan kepelbagaian jemaah dari negeri dan negara yang berbeza, serta mempunyai latar belakang yang berlainan dari seluruh dunia ini telah menimbulkan permasalahan komunikasi yang baik dan efektif sesama mereka. Ditambah dengan kepadatan dan ketidakselesaan sepanjang melaksanakan Ibadah ini, adakalanya akan mewujudkan beberapa isu dan masalah yang lain. Matlamat utama jemaah dalam menunaikan Ibadah Haji dan Umrah ini adalah untuk beroleh mabrur. Kajian ini menggunakan pendekatan penerokaan terhadap kajian literatur untuk meninjau elemen kelemahan komunikasi dan permasalahan yang timbul terhadap kelemahan berkomunikasi oleh jemaah Malaysia. Dapatan kajian mendapati kegagalan dalam menyesuaikan diri, suka berdiam diri dan rasa rendah diri dalam kalangan jemaah Haji dan Umrah merupakan","PeriodicalId":329536,"journal":{"name":"Journal of Contemporary Islamic Studies","volume":"65 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121572254","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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