‘Abd al-Salām Yāsīn (1928–2012) was a reformist thinker from Morocco who envisioned the establishment of a Muslim society grounded in a holistic practice of Islam, based on the Qur’an and the Sunnah. This study explores Yāsīn’s perspectives on the Palestinian issue through content analysis and library-based research methods. Although there are a number of studies on this topic, most—if not all—are written in Arabic. This linguistic barrier has contributed to a lack of engagement with his thought, despite its relevance for those seeking Islamic alternative discourses.Yāsīn’s deep engagement with the legacy of past Islamic reformists, his critical awareness of contemporary global realities, his mastery of classical Islamic texts, and his long-standing experience as a social activist have all contributed to a body of thought that is both nuanced and balanced. The findings of this study reveal a strong correlation between Yāsīn’s views on the Palestinian struggle and his theoretical framework known as the Theory of the Prophetic Method (Naẓarīyat al-Manhaj al-Nabawī), which he expounded across various platforms. His contributions reflect an intellectual continuity with other prominent Islamic reformers who remain connected to the lived experiences of the people.

This study aims to demonstrate that the purpose of Tajweed rulings is not limited to improving pronunciation and performance but extends to carrying multiple connotations. Among these are the cognitive connotation, which enhances understanding in the mind, and the psychological connotation, which affects the reader’s emotions. The significance of both in achieving contemplation (tadabbur) of the verse of Al-Isra is also explored. Therefore, this study seeks to introduce the science of Tajweed connotations, both psychological and cognitive, and to define the concept of contemplating the Quran. It also seeks to clarify the role of Tajweed connotations in achieving reflection in the verse of Al-Isra. The research is divided into two sections: the first is theoretical, in which the researcher establishes the conceptual foundations of Tajweed connotations and contemplation through a descriptive method. This is followed by a detailed analytical study of the verse of Al-Isra, examining its general meaning, the contemplative guidance it provides, and the role of Tajweed connotations in enhancing the meaning of reflection using the analytical inductive method. One of the key findings is that "Tajweed rulings play an active role in coloring Quranic discourse and expanding its meaning by reflecting on the structure of the word, its phonetic performance, and its contextual usage." At times, Tajweed connotations are linked to the fundamental meaning and are understood through reason and comprehension, aiming to convey truths directly and without exaggeration; this is termed cognitive connotation. Its purpose is to affirm, expand, or add meaning. It confirms the contextual meaning, adds a new meaning or leads to an expansion of meaning. At other times, Tajweed rulings evoke emotional effects, which are the emotional meanings conveyed by the ruling, influencing feelings and sensations; this is called psychological connotation. Its goal is to stimulate emotions, control them, accept or reject them. This has a clear impact on achieving contemplation, which is attained through three elements: intellectual understanding (reflection), followed by emotional influence (admonishment and consideration), leading to benefit and compliance (interaction).

Malay is the original inhabitant of Malaysia. They are the majority that holds the biggest influence of the country's governance. They submitted to Islam hundred years ago and they are very polite and peaceful which makes them connected to Islam. Even though some of the secularism values have influenced the Malay due to the colonization from the Western, this ideology is different to those that occur in Muslim in Turkey and Tunisia. Islam has a high priority in the country's legislation which state that Islam as the formal religion of the country but other religions can be freely and peacefully practice in any other part of the country. Realistically, as far as Malaysia governance is concern, there are several legitimate hadith that can be used as references. There are many hadith states that the descendant of the Quraysh is one of the terms for becoming a ruler. Ibn Khaldun elaborated this term with "Asobiyyah Ghalibah" which means the capability to gain loyalty from citizens with various ethnic and races to ensure stability which can only be achieved by the ruling of the Quraysh; the most strongest and respected tribe during that time. "Assobiyyah Ghalibah" is the reason for the term of Quraysh descendent which if the reason is no longer exist therefore it is not obligated to practice. Thus, in addition to the strong submission to Islam and their qualification to rule, two important concepts of "Assobiyyah Ghalibah" that owned by Malay is the recognition and the compliance from other ethnic that lives in the country and also the ability to create stability since they are the majority group and they hold greater influence in the administration power. 54.56% Malaysian population is Malay and they represent 90% of Muslim population in Malaysia. Therefore, the decision to prioritize Malay's Muslim to hold the political power will ensure the position of Islam and the Muslim's interest in the country.