Akbar the Great (1556-1605) was a well-known Mughal (or Moghul) ruler and regarded as a great ruler due to his achievements in the military, politics, development and administration. In fact, he was regarded as the definitive founder of the Mughal Empire after his victory over an army led by Hemuin the Second Battle of Panipat in 1556. The victory has opened a way for Akbar to become the sole emperor in the Indian sub-continent and continued to wage wars against Hindu rajahs. To unify the vast Indian states under a single Mughal empire, Akbar introduced several administrative policies. The objective of this study is to analyze the Indian unification efforts under the Mughal Empire. This study is a a historical study employing a qualitative approach methodology as a means of gathering and analyzing of data. The gathering of data was done through search of documents while the historical review, content analysis and source interpretation were used to analyze the data. This study found that Akbar has implemented several policies to unify the whole of the Indian subcontinent in order to achieve his mission of �Mughal Union�. However, some of his policies were controversial and drew ire from the Indian Muslims as the policies were deemed unacceptable and deviated from the true teachings of Islam. The opposition to his ideas did not however hinder him from achieving his political missions. This article, therefore, must be read as an exposition of a political figure�s efforts in his maneuver to consolidate his position. In addition to that, this article serves as an effort to analyze Akbar�s political approach which was deemed as attempts to proliferate Mughal political power through measures which �subdued� Islam with the aim of creating unity of the people and hence creating �Mughal Union�. � IAEME Publication.

Islam lays down clear guidelines and legal principles concerning the legality of materials from haram sources, whether from animal or unclean sources. This article studies the legality of using unclean material in the making of foods based on the views of the four madhhab (schools of jurisprudence). The views of the jurists are analysed to ensure their practice is suitable for Malaysia. The qualitative research method used is more towards library research which involves data collection and analysis from shariah evidence as well as turath (original Arabic) books. The reason is that jurists differ in their views on the issue of modification or transformation of unclean material in food products. Hence, this article discusses the grounds for fiqh views relating to foods made from haram and unclean sources. It is necessary to note that the Shafi�i and Hanbali madhhab are stricter on this issue. Their opinion is that the legal status of any product may only be ascertained from the beginning stage of its process. If it is the resulting product from halal materials, then the end product is halal. But if it is made of unclean material and haram from the beginning, then the end product is also haram. On the other hand, the Maliki and Hanafi madhhab are quite lenient in determining the legality of this issue. A food product is not considered as unclean if its original properties have changed or transformed into new properties. Even so, the two views are agreed on prohibition of all new products which are harmful and disadvantageous to humans whether directly or otherwise. Discussion of results finds that the views of the Hanafi and Maliki madhhab are easier to apply in ascertaining the legal status of products for external consumers at the global level, while the views of the Shafi�i and Hanbali madhhab are safer to be practised in Malaysia, as the fatwa institution applies Shafi�i princples and practice, particularly to current dietary issues. � IAEME Publication.

This article covers official observatories in Malaysia on their historical aspects of establishment and development. The observatories were built for the advancement of the science of falak in Malaysia in the fields of research, education and tourism. However, studies on observatory are few in numbers in spite of it being an important Islamic institution apart from mosques and schools. Hence, this study was carried out to examine the development history of official observatories in Malaysia. This research employed a qualitative method via document analyses, interviews and observations. It was found that the history of the establishment of official observatory in Malaysia commenced in the 1980’s and the institution rapidly grew until 2014. Up to date, there are eight official observatories in Malaysia excluding hilal observation stations, mobile observatories and private observatories, be they mobile or stationary.