Penghasilan Iqra versi Braille telah banyakmembantu golongan OKU penglihatan untuk mempelajarial-Quran. Ia juga telah dijadikan sebagai bahan pengajaran utama dalam sukatan kurikulumPendidikan Islamdi sekolah-sekolah aliran perdana masa kini.Walaubagaimanapun, hasilkajian awal penyelidik didapati wujudnyabeberapa isu yang timbul apabila modul Iqra Braille ini dijadikan asas kepada pengajaran dan pembelajaran al-Quran Braille. Antara isu yang berbangkitadalah isu ketidakseragaman di antara teks Iqra Braille dengan al-Quran Braille dari sudut Rasm dan Dhabt.Oleh itu, tujuan kajian ini dijalankan adalah untuk membuat tinjauanterhadap unsur ketidakseragaman yang terdapat di dalam kedua-dua teks tersebut.Kajian ini dijalankan dengan memberikan tumpuan kepadapenyemakantiga teksyang berkaitan iaitu teks mushaf al-Quran Braille terbitan PERTIS, teks Iqra Braille edisi pertama (2012) dan teks Iqra Braille edisi kemaskini (2015).Hasilkajian mendapati bahawa terdapat beberapa ketidakseragaman di antara teks Iqra Braille dengan teks al-Quran Braille terbitan PERTIS yang diguna pakai secara meluas di Malaysia. Asas utama ketidakseragaman ini berlaku keranabeberapaprinsip penulisan yang berbeza di antara teks-teks tersebut di mana teks Iqra Braille yang ditranskrip daripada teks Iqra yang asal adalahlebih cenderung mengikut kaedahRasm Uthmaniy manakala al-Quran Braille terbitan PERTIS pula ditulis menggunakan kaedah Rasm Imlai

Prophet Muhammad’s strategies in calling to Islam have always been referred to as exemplary in many writings on the principles of Da’wah communication. These studies however only touch on the surface of the communication skills of the prophet. This article attempts to present an in-depth analysis of Prophet Muhammad’s verbal and non-verbal communication strategies in disseminating the message of the Quran. A hadith taken from the collection of Sahih Muslim, explaining the Hajj, which is one of the five pillars of Islam, is chosen for analysis. A detailed reading of the Hadith is carried out. The saying is analysed textually and triangulated with the contextual analysis of the hadith based on other narrations, the Quranic verses, Islamic history and Asbab al-Wurud or reasons for stating hadiths. Findings show that although Prophet Muhammad’s non-verbal communication of silence shows an uneasy expression of feeling and an indication that the conversation between him and his addressee is not going smoothly, the if-clauses is predominantly used by him, which hints at the possibility of politeness, avoiding rudeness and avoiding coercion.

Islam sees the role of teachers not only to teach, yet they also act as change agents in society. They serve the society as educator, counsellor, trainer, guide and consultant. They are obliged to ensure the academic excellence as well as outstanding personal traits of a student. This job requires a teacher to apply the best communication styles in teaching and there is no doubt that the styles implemented by the Prophet PBUH is the best to be applied. This paper has conceptually discussed on the significance of prophetic communication styles in teaching as highlighted by Halim Tamuri, Al-Nahlawi and Razali Saaran which consist of seven prophetic communication styles in terms of citing, delivering, inserting advice, making analogy, inserting humor, using non-verbal communication and calling names. � 2017 American Scientific Publishers All rights reserved.

The adaptation of Braille in writing the Quran is one of the most important contributions of the Muslims to ensure that the visually challenged amongst them are able to learn and read the words of God. To date, Muslim countries, including Malaysia, have produced their own versions of the Quran in Braille, yet these Qurans are not based on the Uthmanic method of Quranic orthography. Consequently, this has led to variations, mistakes and inconsistencies in the spelling and marking of the Quranic verses. In this paper, the aim is to propose an Uthmanic model of Quranic orthography in Braille. It focuses on the chapter of Maryam as its sample and applies the qualitative methods of textual and comparative analysis on the revelational criteria of Quranic orthography and the limitations of the Braille writing system. This results in a more standardized and adaptable model of Quranic orthography in Braille with minimal changes in the use of vocalization and other diacritical marks of the Quran. Currently, this model is proposed to serve as a basis for the development of a national standard of Quranic orthography in Braille by the relevant authorities in cooperation with the visually challenged organizations in Malaysia.