Recently, there has been an increase in cases of domestic violence in Malaysia especially during the enforcement of the Movement Control Order (MCO) following the Covid-19 pandemic. In most cases, the marriage abused with domestic violence will usually end up with divorce. However, in Islamic law, there is a concept of reconciliation and the issue arises if the divorce is due to domestic violence, is the wife i.e the victim obliged to follow her husband if the husband wants to reconcile to them in a state of iddah? Therefore, this research seeks to identify the issue of reconciliation in divorce caused by domestic violence cases based on Islamic and Malaysian law. Hence, using qualitative methods of research, the issues are examined from the relevant literature including primary and secondary materials, governing statutes in Malaysia and from the Islamic perspective based on Qur’an, Sunnah, and views of Muslim jurists as well as contemporary Islamic scholars. The research finds that the main objective of reconciliation is to rehabilitate the relationship between husband and wife and the principle of reconciliation in Malaysian law is in line with the principle of Islamic law. However, in the case of divorce due to a case of domestic violence, the wife can reject the reconciliation from the husband if she is worried that the said reconciliation will bring darar (harm) to her. The research also identifies the need for further research for a better platform mechanism that enable the women in knowing their right, remedies, seeks assistance and functioning as a complete information for reference for them to initiate the legal process and uphold their rights towards the domestic abuse.

The study attempts to highlight feminists’ critics against traditional Christian theology on women. Traditional Cristian theology or known as Biblical or Christian patriarchy by the feminists has allegedly been studied and comprehended from a patriarchal perspective of male dominance hence misrepresentation of female scriptural image within the Bible. In this study, feminists’ critics on issue pertaining to women in the Bible were selected and analyzed its specifics before scrutinized further from Qur’anic point of view. The study finds that despite the feminists’ claim of image defamation of women in the Bible, the Qur’ān on the other hand represented its female subjects in the most acceptable non-discriminative manner. Women as depicted in the Qur’ān were purged of any offensive and denounced outcomes of their own existence and nature. Utilizing scriptural-textual analysis method, the study embarks on deriving points of comparison between the two scriptures highlighting agreements and discrepancies of both texts.

This paper attempts to evaluate the misrepresented claims of the Western orientalist, David Samuel Margoliouth on the miracles of Prophet Muhammad (p.b.u.h). Like most Christian scholars, Margoliouth claimed that only Biblical prophets wrought a number of miracles to validate their truth, and Prophet Muhammad (p.b.u.h) possessed no miracle including the Qur'an. To justify his claim, Margoliouth asserted that even the Qur'an clearly points out that the Prophet (p.b.u.h) was never given any miracle, and hence, Muslims' claims that he performed many physical miracles were just inaccurate and groundless. In attempt to evaluate the misrepresented claims of Margoliouth, this paper examines his main evidences and observations. At the same time, it deliberates a critical investigation of historical Islamic data about the miracles of Prophet Muhammad (p.b.u.h) in order to point out the validity of those miracles. Based on the historical facts, it can be justifiably claimed that Margoliouth's rejection of Prophet's miracles was part of his misrepresentation of Islam.

Considering the increase in the rate of divorce among Muslims in Nigeria, the daily problems that children suffer from after divorce, and the extreme difficulties that rarely stop as a result of the neglect of many parents and the evasion of their parental responsibilities towards their children after divorce, this research aims to address one of the most important issues related to the aftermath of the occurrence of divorce between spouses, which is the right of custody and nurturing of the children after divorce from the perspective of Nigerian law compared to the view of Islamic law, and the extent of application of this law on the ground among Nigerian Muslims. The research also investigates the validity of this law in meeting the needs of children after divorce. Due to the nature of the research, inductive and analytical methods are used, where information is collected from sources, and then it is studied and analysed according to the academic research method. The interviews are also conducted with people related to the topic of the research. The results showed that there is no tangible difference between the concept of custody and its entitlement before and after divorce in Islamic legislation and Nigerian laws, as the primary consideration in both legislations concerning this issue is the child’s interest, and everything related primarily to the care of the child and his physical and mental preservation and all other needs. However, the father is primarily responsible for the custody and nurturing of the children in Islamic law, while Nigerian law does not differentiate between both parents about who must bear financial responsibility, but the consideration in this regard is the social status of both parents. So, the court may order any one of both parents to bear financial responsibility, even if the child custody is not in the favour of this party.