This study reviews on the fabrication of hadith and its implication on society. By adopting content analysis method, this study found the first crisis to afflict the Muslim community when the Prophet's was left and rising the question who would succeed him as religious and political leader turn around the claims about the Prophet's words. It was a crucially malicious for the society due to their religious practices would be denied and even defaces their religious grasps. It was further more complicated, in which some of the people in a vulnerable and accept all the utterances purportedly attributed to the Prophet, without trying to find clarity about the authentic hadith, weak, or false. Certainly this causes serious results, because the damages which found on a fabricated hadith will be accepted and believed as the truth eventually. Hence, the scholars of hadith have always been tried to explain the position of the hadiths which are spread among the Muslims, as evidence of God's care for the purity of Islam until the end of time.

As a scholar who was raised by Islamic movement (harakah) Muhammad Yusuf al-Qaradawi has a rich experience in interacting with the Prophetic tradition, he also has more direct contact with the public until have a comprehensive understanding of the situation in the community. Hence, not be surprised if in the hadith assessment his highlight more about the process of getting appropriate recognition of a tradition. According to him the imbalance between the validity of sanad with matan resulted from errors using the framework to interact with the hadith. The postulate of Hadith is final, without it Quran can not be well understood. Thus, this paper discusses al-Qaradawi, his attitude and method to al-Sunnah and how to interact with it.

Purpose of the study: The objective of the study was to analyze the perceptions of tahfiz students in understanding the meaning of the verses and their knowledge of the Arabic language syntax and morphology in memorizing the Qur’an. Design/methodology/approach: For this article, the study sample is comprised of 30 tahfiz students at the Azhar Institute of Qiraat in Shobra, Cairo, Egypt. They were chosen as a minimum sample of 30 population tahfiz students who had followed an Arabic Course in Malaysia. The survey method uses a Likert scale-based questionnaire which measures the levels of understanding among tahfiz students, which includes the overall mastery of Qur’anic understanding and the structure of the Arabic language’s syntax and morphology. The data were then analysed using IBM SPSS Statistics to identify the mean values of each item. Findings: The results of this study reveal that the level of understanding of Arabic grammar and morphology of the Qur’an amongst tahfiz students is high. Research Implications: This study recommends to explore the possibility of establishing a curriculum framework that gives provision for the Arabic language to be mastered by students in tahfiz institutions. Once this curriculum is implemented, the tasks of Qur’anic educators will be made easier. Social Implications: The study throws light on the integrated approach in memorizing the Qur'an will produce tahfiz students who are able to master the memorization effectively. Originality/Value: Only a very few have examined the proficiency of the Arabic language and its function to the ḥuffaz in memorizing the Qur'an effectively. Most of the issues often faced by ḥuffaz who are non-native Arabic speakers are closely related to their mastery, or lack thereof, of the Arabic language. Since memorizing the Qur’an involves proper understanding of the purpose and structure of the language, there is a need to carry out a study concerning the same.

The dwelling house is part of the basic needs of human life. In Islam, the designation of a place as a dwelling house has its importance. The dwelling house is not only seen as a sanctuary for oneself and his property, but it is also significant in providing space for privacy. This paper aims to discuss privacy related to a dwelling house in Islamic jurisprudence. The discussion will focus on the importance of the privacy rules for a dwelling house to guide the parties involved in housing development. The type of research is qualitative with a socio-historical approach. The results indicate that Islam provides a balance between social life and the need to be alone. The principles of privacy for a dwelling house not only show the security of shariah objectives, but they also guide the construction industry with divine guidance in sustainable human development.

Shihab is an Islamic scholar who has prolifically produced a comprehensive 30 chapters of Qur’anic exegesis entitled Tafsir Al-Mishbah. This book is perceived as the latest Qur’anic exegesis produced by Muslim scholar of the Archipelago. He stresses on the importance of understanding the Qur’an contextually, supported by a strong understanding of the language and not focusing only on the textual meaning. In relation to this, his work has used a lot of linguistics approaches as to obtain the actual verses exegeses. Therefore, this study seeks to analyse critically his linguistics exegesis, and the focus rests on the debate on Qur’anic words. To obtain an explicitness perspective, this study has adopted the library research and document analysis method by making language and reliable popular Qur’anic exegesis books as primary sources of reference. The outcome of this study finds that Shihab had applied five rules in relation to Qur’anic words, all of which have been approved by scholars and exegetes. In addition, this study also found that Shihab absolutely consistent in applying these rules, except in the first rule. By doing so, it was slightly crippled his exegetical work. Finally, this study suggests that it is not possible that a grammatical error occurs in the Qur’an. Indeed, the essence of the Arabic language rules is unparalleled with the structure of the Qur’an, but the arrangement rule was implemented after the Qur’an was revealed. If both cannot be made consistent with one another, then this is due to the limitation of method which is known as shādh.

Ayat mutashabihat ialah ayat yang mengandungi banyak pentafsiran kerana mempunyai pelbagai dimensi makna. Eksplisitasi pula ialah salah satu prosedur terjemahan yang diperkenalkan oleh Vinay danDarbelnet sebagai usaha agar pembaca bahasa sasaran memahami dengan jelas makna implisit yang terkandung di dalam teks sumber. Melalui prosedur ini, bentuk makna implisit yang terkandung di dalam teks sumber dapat dizahirkan ke dalam teks sasaran. Penterjemah selaku pihak yang memainkan peranan dalam memindahkan makna sebenarnya sentiasa terikat dengan ideologi tertentu yang akan mewarnai teks sasaran yang dihasilkannya. Kajian ini bertujuan meneliti bentuk eksplisitasi yang terdapat dalam terjemahan ayat-ayat mutashabihat dalam al-Quran serta menghubungkaitkannya dengan pengaruh aliran pemikiran yang dipegang oleh penterjemah. Kajian ini menggunakan pendekatan kualitatif yang menjurus kepada analisis kandungan teks al-Quran yang dihurai secaradeskriptif dengan memilih tiga (3) perkataan yang dinisbahkan kepada Allah SWT yang terdapat dalam teks al-Quran sebagai sampel kajian iaitu lafaz )استوى(, )يد(dan (أعين). Korpus kajian pula adalah teks al-Quran yang diterjemahkan oleh Abdullah Basmeih, Mahmud Yunus dan Zaini Dahlan. Hasil kajian menunjukkan bahawa terjemahan ayat-ayat mutashabihat menggunakan pelbagai bentuk eksplisitasi untuk memberi kefahaman yang lebih jelas kepada pembaca sasaran terhadap makna al-Quran iaitu bentuk pengkhususan, penambahan maklumat, maklumat tambahan dalam kurungan dan nota kaki. Selain itu, kajian juga mendapati bahawa Mahmud Yunus dan Zaini Dahlan mengekalkan makna literal teks al-Quran tanpa takwilan dan kadang-kadang condong kepada aliran pemikiran al-Ta’wil dalam menterjemahkan ayat mutashabihat. Manakala Abdullah Basmeih pula lebih cenderung kepada aliran pemikiran al-Takwil dan al-Ithbat bi Dawabit dalam memberikan maksud ayat mutashabihat.

The unbelief thinking is a term that refers to the absence of adherence to religion in the context of free lifestyle practice which is centred on human rights. And it also includes an understanding that is rooted in humanism, secularism, pluralism and liberalism. In relation to this, a researchwas conducted to identify the level of unbelief thinking among Muslim youthin Malaysia which based on the following domains: knowledge, perception and their attitude towards humanism, secularism, pluralism and liberalism. The questionnairewas constructed by a group of researchers and its content was validated by a panel of experts. This instrument wasdistributed to 380 respondents in 12 of the Higher Learning Institutions in Selangor, Malaysia. The reliability of the research instrument was valued based on Cronbach’sAlpha; it obtained a high result of α = 0.88. The study outcomes demonstrated the mean score for the overall level of unbelief thinking among Muslim youth was low (mean = 2.21, sd = 0.41). Whereas the mean score for knowledge constructs was high (mean = 3.76, sd = 1.03), the mean score for perception constructs was low (mean = 2.18, sd = 0.65) and the mean score for attitude constructs was also low (mean = 1.45, sd = 0.48). Additional this study was also conducted to measure the level of their Islamic knowledge. The study showed the mean score for the level of the youth’s Islamic knowledge was high (mean = 4.89, sd = 0.43). The findings revealed the level of Islamic understanding among Muslim youth was high compared to the level of their unbelief thinking, which was low. These findings portrayed despite the existence of a small number of Muslim youth who have deviated from being adherent to religion; there are still a large number of them in Higher Learning Institutions who understand Islamic knowledge highly