The speech act theory examines spoken words or the performative nature of words. Such language bears the attributes of performative utterances, which express a particular communication strategy of the Prophet. This article presents comparative analysis of Prophet Muhammad conversation with the Bedouin and the Ansar. The sample of Rasulullah's speech, taken from Sahih Bukhari, was analyzed. The aim of this article is to understand the Prophet's sayings based on the speech-act categories presented by John Searle to see how they function within the conversation. The prophet illocutionary force of an utterance is examined to discover themes in communication style towards both groups. Analyses show that Rasulullah's communication strategy based on speech-act theory with the Bedouin is in the form of a directive but performed as an indirect speech act. The use of indirect speech acts, including figurative language by the prophet, could be linked to the intention to be polite. The conversation with the Ansar in contrast is more direct with expressive illocutionary force. These differences in the Prophet approches could be attributed to their level of understanding and their willingness to accept the teachings of Islam. The Bedouin people are seen to have little or no knowledge of Islam and the level of acceptance of Islamic teachings among them could be regarded as very low. The Ansar, in contrast, have pledged their allegiance with the Messenger of Allah which showed their willingness and desire to accept Islam.

Characterized as divinely ordained, the Islamic law of inheritance defines women's tights to property of the deceased with specific roles and responsibilities for each individual. Obviously, the Islamic law of inheritance is a major contribution to the legal system of the world, compared to the customary laws in the pre-Islamic Arab society that denied any proprietary right by way of inheritance to female relatives including daughters. However, the jurisprudential inquiry into the legal nature of inheritance rights of women entails a dose analysis of various factors, including the contemporary socio-economic conditions of Muslim women. This paper revisits the historical and social aspects of the Islamic legal provisions with regard to inheritance rights in an effort to determine if the legal provision has merits to be implemented in light of the changing socio-economic conditions of women in Muslim majority states. It argues that a much dearer position that reflects the changing role of women needs to be postulated, though the challenge is to determine whether the Islamic epistemological position allows any room for restructuring the Islamic legal provision from the perspective of the current situation of Muslim nations such as Malaysia. An examination of the position of Muslim women's rights to property on the basis of the ontological, epistemological, and methodological aspects of legal rulings in Islam prompts us to call for a novel method of thinking, understanding, and implementing the Islamic inheritance provisions against the backdrop of the present globalized but stereotyped Muslim world. To that end, it concludes with the suggestion of enacting what can be called in modem terms "by-laws" within the Islamic framework in juxtaposition with the existing law of Islamic society in general, and that of Malaysia in particular.