The strife for equality between men and women is an ideology that has long been propagated by feminists. Among the equalities being propagated is women’s ability to use common sense at par with men to the extent that they proclaim some of the Qur’anic verses and hadiths related to women as irrelevant. To them, the prescribed texts seem to degrade women. To dispute this ideology, the classic and also the present scholars of Islam presented arguments to disprove the notion by the feminists. However, in rebutting this ideology, arguments based on the neuroscience perspective are yet to be discovered. Therefore, this article will incorporate the arguments from the perspectives of naqli (the Qur’an and Hadith) and neuroscience in terms of the different aspects of male and female brain function. This study employs qualitative methods through content analysis of Qur’anic texts, ahadith and neuroscience facts. The findings show that there are differences in the structure and function of the male and female brains. Consequently, there is no such ideology of equality due to the differences in the structure and function of the male and female brains that correspond to their roles and complement each other. It is hoped that this finding will enhance the public understanding that Islam glorifies women and that their obligations as caliphs on this earth are in accordance with their nature, either from the biological, psychological and emotional regards.

The purpose of this study was to evaluate the psychometric properties of the Malay version of the Beck Youth Inventories-Second Edition (BYI-2 Malay) in a sample of adolescents living in the nongovernment-run sheltered homes. In this study, 300 adolescents completed the BYI-2 Malay, the Beck Depression Inventory-Malay (BDI-Malay), the Beck Anxiety Inventory-Malay (BAI-Malay), the Automatic Thoughts Questionnaire-Malay (ATQ-Malay), and the Rosenberg Self-Esteem Scale-Malay (RSES-Malay). The internal consistency estimates for the BYI-2 Malay scales, as measured by Cronbach’s alpha, were excellent: .86 for self-concept, .89 for anxiety, .92 for depression, .92 for anger, and .92 for disruptive behaviours. The five-factor model of the BYI-2 Malay (i.e., Self-Concept, Anxiety, Depression, Anger, and Disruptive Behaviour) showed a good fit to the data. Evidence for concurrent validity was established between the BYI-2 Malay Self-Concept scale and the RSES-Malay (r = .41), between the BYI-2 Malay Anxiety scale and the BAI-Malay (r = .60), and between the BYI-2 Malay Depression scale and the BDI-Malay (r = .69). The evidence for convergent validity was established between the BYI-2 Malay Anger scale and the ATQ-Malay (r = .71), and between BYI- 2 Malay Disruptive Behaviour scale and the ATQ Malay (r =.52). The present findings shed light on the utility of the BYI-2 Malay in aiding clinicians as well as therapists for identifying multiple symptoms of social and emotional problems in adolescents.