The Warwick-Edinburgh Mental Well-Being Scale (WEMWBS) was developed to assess the mental well-being of an individual or population. This study reports the processes of translation, validation and analysis of the reliability of the Malay version of the WEMWBS (WEMWBS-ACREDA). The instrument consists of 20 positively worded items and uses a5-point likert scale. The 14 original items in the WEMWBS were maintained and 6 new items measuring spirituality were added. The adaptation, translation and validation processes for the instrument were performed by four experts in counselling and psychology with Malay and English language competency. The experts used face validity and back translation techniques. A pilot test was conducted to determine the reliability of the new translated version of the WEMWBS-ACREDA and involved 51 randomly selected in-patients at the Cure and Care Clinic. The data were analysed using Cronbach's alpha and the result of 0.91 indicated high reliability. These findings indicate that the translated version of the WEMWBS-ACREDA is reliable and appropriately measures the mental well-being of normal individuals involved in drug abuse in a local setting. Moreover, the new translated version of the WEMWBSACREDA represents a short and convenient psychological tool. However, further studies are recommended to support the findings of this research.

Throughout the history of mental health and well-being research, the pre-dominant focus of study has been pathological in nature. However, a trend toward the study of positive well-being has taken hold in the mental health field recently and one such concept is forgiveness. Forgiveness is considered a human strength and an important factor that influences human development. Based on previous research, in general, both lay person and therapists consider forgiveness to be beneficial and therapeutic. This paper tries to look at the conceptualization of forgiveness, models of forgiveness and factors that affects forgiving. Counseling implications and future research directions are also discussed.

This article will focus on conceptions of leadership amongst muslim thinkers. Ideas of leadership not management will be explored in this article. Preference would be given towards the turath especially al-Farabi, Ibn Sina and Ibn Khaldun. Questions: Has muslim thinkers devised a certain way of thinking about leadership and its models that would then be applied at their particular time and context? Is there or are there conceptual models based solely upon the teachings of the Prophet or more dynamic in the sense that each of these models are open-ended which are wholly determined by various sociopolitical considerations? An analysis of muslim thinkers closer to our period would also be undertaken. Notably Muhammad Iqbal, Seyyed Muhammad Naquib al-Attas. It is believed that such leadership values are to be rooted within a particular understanding of the universe and the subject, thus a particular worldview which is based upon Islam. Ideas dealing with values and concepts are intertwined when discussing worldviews and leadership which is based upon such an idea. Were the muslim thinkers working within such a framework or was it more of an open-ended system? This is an interesting question in itself and would help further in locating and situating the ideas of values and its discussion in the wider field of Islamic thought and philosophy. Instead of the usual descriptive method normally employed, a more dynamic way would be used where conceptions are discussed vis a vis the thinkers involved/selected. In the end hopefully we would be able to answer some of the questions we initially set out to answer: The paper forms apart of an ongoing research on conceptions of leadership in Islam.

Perhaps one of the striking current phenomena in the UK is the overwhelming numbers of the population who have categorised themselves as having “No Religion”. In this sense, some of them claim that they do not belong to any particular religion. Some others have shifted themselves from the traditional practices to personalised and non-religious spiritual practice. It is also a popular belief that humans can establish connection to the divine without attaching to any traditional faith’s dogmas. These are among some views found among the western contemporary peoples about the notions of non-religious spirituality. This conceptual study employs a qualitative research method, primarily applying analysis of selected works and documents of western spirituality and its critics from both Christians and Islamic frameworks. To have a better comprehension of this notion, this study will highlight several dominant definitions and concepts on the religion and spiritual understanding in the west. This study will also share the root cause and historical context of the emergence of this notion as well as its features. Lastly, this study will evaluate critics on the notion and actions of non-religious spirituality from both Christian and Islamic perspectives.

Due to the worrying relapse rates recovering addicts fall prey into regardless after receiving treatment and discharged from rehabilitation custody, an integrated psych spiritual module or specifically named Guided Repentance Module had been developed by researchers to curb this grappling relapse issue. Outlined in the this Islamic psych spiritual module are Islamic Sufism principles combined with interpersonal and intrapersonal elements, and is intervened by means of psycho-educational method delivery. Hence, this paper is undertaken to examine the effectiveness of a Guided Repentance Module intervened towards addicts, from a qualitative analysis of psych spiritual and drug-related locus of control, which act as the weightages in the module. This study employed an interview method with 38 participants from a selected rehabilitation center in Malaysia. The data collected is analyzed by using content analysis and several themes have been extracted from the participants’ feedback. From the findings, with respect to drug-related locus of control aspect, there are three themes which are i) emotions control, ii) understanding the importance of support system and iii) relapse prevention strategies. Whereas, for psych spiritual aspects, five themes have been derived. They are categorized as, i) the enhancement of faith in God existence, His Power, His Greatness and dependence to God in recovery, ii) having positive reflection in God’s fate, iii) the control of desire, iv) emulation of Rasulullah PBUH’s characters and v) the heightened understanding about Heaven and Hell. Thus, it was concluded that Guided Repentance Module is proven as effective as their sense of locus of control is enhanced for them to be fully responsible on their behaviors and psych spiritual dimension is complemented accordingly as internal strengths for them to maintain abstinence in recovery.

Persoalan kepemimpinan di menara gading bukanlah suatu perkara yang boleh dipandang ringan. Kepemimpinan universiti yang baik dapat merencanakan perjalanan program pendidikan tinggi yang berdaya saing dan penghasilan siswa-siswi yang dapat menyumbang secara positif kepada pembangunan negara. Pelbagai perbincangan ilmiah telah dizahirkan untuk menekankan peri pentingnya kaedah mengurus dan mentadbir sesebuah universiti dengan kaedah kepemimpinan yang mapan dan tepat. Ini bagi memastikan hala tuju universiti sentiasa selaras dengan aspirasi dan kehendak para pemegang taruhnya. Program kepemimpinan berasaskan qalb merupakan salah satu program latihan kepemimpinan akademik yang telah dikendalikan oleh Akademi Kepimpinan Pengajian Tinggi (AKEPT) sejak tahun 2016 sehinggalah ke hari ini. Dalam program latihan kepemimpinan akademik ini, modul yang digunakan mengetengahkan konsep empat sifat mulia yang utama (four cardinal virtues) iaitu: hikmah, adil, berani dan kawalan diri, yang merupakan antara kebijaksanaan klasik mengenai pembentukan sifat-sifat peribadi yang mulia. Makalah ini akan menjelaskan pandangan dan huraian daripada al-Ghazali (450-505H / 1058-1111M) mengenai perkara ini melalui metode analisis teks ke atas Iḥyā’ cUlūm al-Dīn (1982) menerusi Kitāb Riyāḍah al-Nafs wa Tahdhīb al-Akhlāq wa Mucālajāt Amrāḍ al-Qalb. Kaedah penyelidikan kuantitatif digunakan dalam makalah ini untuk mengenal pasti perbincangan-perbincangan utama berkenaan empat sifat yang mulia ini dan bagaimana penghayatan kepada perkara ini berupaya melahirkan pemimpin yang berkaliber dan mempunyai ciri-ciri kepemimpinan yang cemerlang. Konsep dan amalan latihan jiwa (Riyāḍah al-Nafs) yang dianjurkan oleh al-Ghazali amat sesuai diaplikasikan dalam latihan kepemimpinan akademik universiti kerana menekankan pembentukan individu yang baik sebagai asas utama kepada pembentukan masyarakat yang bestari, berintegriti dan berbudaya tinggi.

Persoalan kepemimpinan di menara gading bukanlah suatu perkara yang boleh dipandang ringan. Kepemimpinan universiti yang baik dapat merencanakan perjalanan program pendidikan tinggi yang berdaya saing dan penghasilan siswa-siswi yang dapat menyumbang secara positif kepada pembangunan negara. Pelbagai perbincangan ilmiah telah dizahirkan untuk menekankan peri pentingnya kaedah mengurus dan mentadbir sesebuah universiti dengan kaedah kepemimpinan yang mapan dan tepat. Ini bagi memastikan hala tuju universiti sentiasa selaras dengan aspirasi dan kehendak para pemegang taruhnya. Program kepemimpinan berasaskan qalb merupakan salah satu program latihan kepemimpinan akademik yang telah dikendalikan oleh Akademi Kepimpinan Pengajian Tinggi (AKEPT) sejak tahun 2016 sehinggalah ke hari ini. Dalam program latihan kepemimpinan akademik ini, modul yang digunakan mengetengahkan konsep empat sifat mulia yang utama (four cardinal virtues) iaitu: hikmah, adil, berani dan kawalan diri, yang merupakan antara kebijaksanaan klasik mengenai pembentukan sifat-sifat peribadi yang mulia. Makalah ini akan menjelaskan pandangan dan huraian daripada al-Ghazali (450-505H / 1058-1111M) mengenai perkara ini melalui metode analisis teks ke atas Iḥyā’ cUlūm al-Dīn (1982) menerusi Kitāb Riyāḍah al-Nafs wa Tahdhīb al-Akhlāq wa Mucālajāt Amrāḍ al-Qalb. Kaedah penyelidikan kuantitatif digunakan dalam makalah ini untuk mengenal pasti perbincangan-perbincangan utama berkenaan empat sifat yang mulia ini dan bagaimana penghayatan kepada perkara ini berupaya melahirkan pemimpin yang berkaliber dan mempunyai ciri-ciri kepemimpinan yang cemerlang. Konsep dan amalan latihan jiwa (Riyāḍah al-Nafs) yang dianjurkan oleh al-Ghazali amat sesuai diaplikasikan dalam latihan kepemimpinan akademik universiti kerana menekankan pembentukan individu yang baik sebagai asas utama kepada pembentukan masyarakat yang bestari, berintegriti dan berbudaya tinggi.

For many years, educational researchers have been challenged to prove and justify the effective use of computers in teaching and learning in the classroom. In reviewing the antecedents of computer use in education, many studies have adopted a relatively restricted perspective and confined their research to only technology-based variables, namely students’ attitudes towards computers and their experience in using the computer. In contrast, this study includes an investigation of teachers’ educational perceptions (constructivist beliefs, traditional beliefs) as an antecedent of computer use, while regulating the influence of technology-related variables (computer experience, general computer attitudes) and demographic variables (gender, age). For identifying the distinction in the determinants of computer use in the classroom, multilevel modelling was used (N = 525). For assess primary school teachers’ use of computers in supporting the pedagogical process, an adapted version of the “Class Use of Computers” scale of van Braak et al. (2004) was used. It basically explained the various forms of computer use among primary school teachers, supporting the hypothesis that “teachers’ beliefs are significant determinants in explaining why teachers adopt computers in the classroom.” Concerning the effect of computer experience, general computer attitudes and gender, the findings indicate a positive impact of constructivist beliefs on the classroom use of computers. The use of computers in the classroom is negatively affected by Traditional views.

This paper deals with Shamsuddin's sufi-theological doctrines based on his selected works. This paper also intends to highlight Shamsuddin as one of the prominent Malay Sufis who made an attempt to systematise the teachings of the earlier theologians. Shamsuddin has demonstrated the application of speculative theology by making adaptation and modification of the thought of earlier Ash'arites theologians in general and al-Sanusi in particular. The main discussion of this paper comprises Shamsuddin theological discussion of the meaning of Tawhid and Shahada as well as the elaboration of Divine Essence, Attributes and Names.

Forgiveness acts as a protective factor which fosters people’s ability to deal with psychological stressors. Meanwhile, resilience as the individual’s ability to manage stress and to bounce back from adversity. The purpose of this study was to determine the forgiveness influences on resilience. A sample of this study was 380 recruited from the Drug Treatment and Rehabilitation Centres (DTRC) staff throughout the country of Malaysia. The data was analyzed using Structural Equation Modelling (SEM) approach. The findings reveal that the forgiveness do have positive relationship that influence resilience among DTRC staffs in Malaysia. It proved that, there is a need for resilient individuals to learn to let go of their painful experiences by expressing forgiveness in order to seek healing for the mselves. Keywords- Forgiveness, Resilience, Drug, Drug Abuse

Purpose – The study examined the effectiveness of an interactive learning platform known as “Intelligent Learning Environment” or iLE that was developed for the PERMATA Insan School Holiday programme. iLE was the online class and support system for the teaching and learning of the Arabic language for gifted and talented students who are non-native speakers of Arabic language. Methodology – From more than 200 programme participants, the researchers randomly selected 10% (20 students) of them. They were primary students who joined the programme since the age of eight. Separate interview sessions were planned, and they were video-recorded. Their responses were analysed using NVivo 10 software. Findings–Respondents found out that iLE helped them in their Arabic language study and revision. The interactive online learning site was easily accessible and always updated. It also helped them to communicate with the tutor and this method also provided instructors the flexibility of portal contents development. Significance – The iLE portal was an efficient online learning model and it was beneficial in increasing students’ vocabulary which in turn improves their writing and reading skills.

The crisis of error and confusion of knowledge in cumulative today is inevitable as it has given birth to the false leaders who are incapable of making correct decision in their scope of responsibilities. Secularism as the poisoning ideology had inflicted chaos to the proper metaphysical realm of God with the subordination of existents in ranks through their corpus of so-called modern knowledge that have been rendered dominantly yet arguably as mainstream intellectualism. The nature of unified and hierarchical knowledge is mistreated and broken into fragmentation because the supreme, first principle of Tawhid as the soul of Islamic thought is suspended in knowledge production of modern science. As an antidote to this issue fast forward after the Islamization of knowledge was introduced, the idea of integration of knowledge was also brought into the picture to resolve the same brand crisis. However, the initiative of integration of knowledge as one of those has been grappling to present its philosophical underpinnings as in tandem with Islamic worldview as the valid solution to the knowledge crisis concerned. Therefore, this conceptual paper is esteemed to examine the philosophical structure of integration of knowledge idea as seen from Islamic mega scheme of knowledge. The data collection method involved in this writing was purely library search with the selection of literature from the advocates of integration of knowledge and some referenced from Islamic epistemology. The facts gathered were analyzed through content analysis technique with the approach of philosophical argumentation. The main findings of this writing were two-folded: i) The presentation of ontological, epistemological, axiological and methodological examination of integration of knowledge idea and its limitations. ii) The proposed integration of knowledge framework as a one of the methodologies of Islamic source in knowledge production and preservation. We contend that the contribution of this writing would further reframe the implementation of integration of knowledge in academic research endeavor in the institution advocating this epistemological idea.

Counseling is a profession that is concerned with all aspects of development for the individual client and this is synonymous with the philosophy of wellness. Even though the wellness emphasis is not well understood and is not systematically taught or applied due to ongoing debates among Western scholars about this concept and despite confusion with the usage of various terms to refer to wellness, the concept of wellness has the potential to be integrated with the naqli and aqli knowledge in counseling. In Islam, this concept has long been discussed. It is hoped that by comparing the Islamic concept of welness to the Western perspective would help increase the understanding of this concept and highlight its application in counseling as an example of the integration of revealed knowledge and rational science. This paper will discuss briefly the concept of wellness from the perspective of Islam and the West, as well as looking at some common grounds and differences between the two views. Both views agree that wellness is a lifelong process that is holistic, comprising of multiple dimensions. However, the Islamic view of this concept is broader and complements the existing view on wellness. The implication of this study to the field of counseling includes refocusing counseling to the developmental aspect of an individual that comprised of not only remediation but also prevention.

Human capital development agenda is one of the focuses of the government in 9th and 10th Malaysian Plan. This exceptional initiative derived from the belief that human capital is a critical asset that will determine the success and development of a nation. In the mean time, the agenda of human capital development among youth has been given a serious consideration from the nation’s forefronts because the youth are those who will be the successors of the workforce and the nation’s leaders in the future. Therefore, several pertinent strategies of human capital development among youth were executed via numerous educational spectrums such as formal, non-formal, and informal education. This article reflects the research findings of youth’s participation in non-formal education in the mosque. The article explains the participation profiles among youth in non-formal education in the mosque based on the findings on the survey among 971 respondents. The findings show that youth were interested into the education activities provided by mosques. However the level of the interest is moderate. The findings also showed that the main reason of youth’s participations in non-formal education is to seek for knowledge. Nevertheless, the institutional factor is identified as the main factor impeding youth’s participations. However, religion and family are two other important needs of non-formal education among youth. Based on these findings, this paper summarized that mosque is a significant social institution and has a potential to be the center for human capital development among youth in this country. Hence, it must be better maneuvered through a lot of intensification programs and upgraded learning infrastructure to exert a pull on more participations among the youth in the educational activities in the mosque.

Youth adulthood need a balanced personality to succeed in the world and hereafter. Psychology of da'wah is one of the factor can give impact on balanced personality for young adulthood. Psychology of da’wah and balance personality are dynamic internal systems which form an individual's pattern of action, thought and feeling. Youth adulthood should practice moderate Islamic lifestyle, so that the knowledge gained is competent for the purpose to achieve the pleasure of Allah. Thus, the objective of this study is to examine the impact psychology da’wah on balanced personality among young adult higher education in Malaysia. The questionnaire was distributed to 490 students and the data was analysed using SMART-PLS software. As a result, the finding showed there is significant impact of the psychology da’wah on balanced personality. It shows that, psychology Da’wah approach can be applied in counselling in managing psychological problems especially related to the personality of Muslim students. It may also assist students in having a greater sense of self-efficacy while in university and increase the level of balanced personality.

This paper sheds light on the shifting reality foreseen in the fourth Industrial Revolution (4th IR) era in which the blurring line between essences (physical, biological and digital) indeed complicates the truth to be pursued and this must be made apolitical and amoral. Maintaining the ultimate roles of Islamic university where the question of happiness, revivalism of Islamic intellectualism tradition and insan kamil mission become the main concerns, this paper is esteemed to refine the roles of Islamic university in its layers of practices resulted from the clear and sound Islamic epistemological understanding at optimizing the benefits and preventing the pitfalls of the 4th IR technological confluence that has been rooming into the higher learning education environment. The methodology of this qualitative study has focused on the analytical philosophy analysis (APA) research design where the critical interpretive synthesis was being conducted to generate data from randomly selected literature as the source of data. The findings are discussed in 4 key domains of roles of Islamic university which are restatement of philosophy of Islamic education, integrated curriculum design with pedagogy based on adab, strategized research activities and academic professionalism and leadership practices centring on principal virtues.

Artikel ini membincangkan impak pemikiran Shaykh Yusuf al-Qaradawi kepada aktiviti dakwah di Malaysia. Semenjak kehadiran beliau di Malaysia pada tahun 1974, Shaykh Yusuf al-Qaradawi telah mempengaruhi secara langsung atau tidak langsung gerakan dakwah di Negara ini. Banyak gerakan dakwah di Malaysia bersetuju pemikiran Shaykh Yusuf al-Qaradawi amat sesuai diaplikasikan di Malaysia. Artikel ini juga akan menunjukkan pengaruh dakwah Shaykh Yusuf al-Qaradawi melalui buku-buku beliau, pemikiran bernas beliau berkenaan peranan belia dalam dakwah dalam konteks Malaysia. Perhatian khusus kepada konsep wasatiyyah dalam pendekatan dan amalan dakwah turut dibincangkan dalam artikel ini. Walaubagaimanapun, sebelum membincangkan pemikiran dan pengajaran beliau dalam dakwah, artikel ini turut melakarkan beberapa perkara penting dalam latar belakang kehidupan beliau.

The development of science and technology has significantly impacted people's daily lives. Humans depend on convenience and innovation, such as online transactions, presenting electronic documents as evidence in court, online education applications, and others. In Shariah principles, Maqāṣid Al-Sharīʿa plays an important role in taking care of the five main elements: the preservation of faith or religion (Hifz al-Din), the preservation of life (Hifz al-Nafs), the preservation of intellect (Hifz al-‘Aql), the preservation of lineage (Hifz al-Nasl), and the preservation of property (Hifz al-Mal). According to the religious perspective, any modern technology or innovation contradicting the five main principles is not permissible. However, to what extent are the five main principles applied to producing this development? This article explores the requirements for adopting science and technology to enhance human well-being, examines how Shariah's five main objectives can be integrated into the production of science and technology, and analyses the challenges in applying these objectives within this context. This article uses a qualitative approach via document analysis, utilising several sources such as classical Islamic and contemporary books, theses, journal articles, proceedings, websites, and working papers. The collected data is presented in the form of subthemes. The findings show that applying the five Shariah principles is crucial in producing innovation and modern technology for human well-being. This is because an innovation that violates the principle of Maqāṣid Al-Sharīʿa is automatically not accepted by Shariah, such as gender reassignment, semen banks, etc. This study summarises that the emerging manufacturing of technologies and innovations must align with the five principles of Shariah. The main objective is to produce good (jalbu al-maslahah) and reject all evil (dar'u al-mafsadah).

Lacking of good values among staffs in any organizational always lead to malicious cases such as cheating or scam, contract dispute, bankruptcy, bad debts, fraud of documents, bribery and others. These happened due to the separation between good values and business environment which has a negative impact not only to industry but also on human lives. It is very timely to curb these problems by introducing a practical solution. Therefore this paper is aimed to elaborate the relationship between Islamic work values, Islamic work ethic and Islamic work culture. For this purpose, this paper will take the principles of Islamic Working Ethics (IWE) that had been implemented in business environment of Small Medium Enterprises (SME) in Selangor. It is important for SME industry to have positive management style and business ethics that can be linked to the religion and Ibadah. This paper will also share the theoretical framework of IWE as a means of Da’wah in business environment by using the pillars which are Piety (Taqwa) and Moral (Akhlak) as a foundation of IWE. In addition to that this paper will highlight how IWEs is so influential in business environment that bring positive impacts to the business growth. Keywords: Islamic Working Ethics (IWE), Business, Small Medium Enterprises (SME) Management.

Dwelling in the sphere of diversity be it spiritual, religious and cultural settings like Malaysia, there must be a mechanism to put people together under the same roof and articulate with one voice in the course of humanity as the religion of plural society. Having the shared values such as tolerance, respect, cooperation, understanding and openness in religious and spiritual diversity are said to be the ingredients of unity in pluralism. Realizing this global aspiration demands strategies to be addressed at the grass root level, education is seen to be one of arenas that must be included to have a share in this mission. Therefore, some of recommendation of ideas are put forth in relation to uphold the proposition of unity in religious and spiritual diversity that are feasible and plausible to be implemented in Malaysian higher learning institutional level as so the Malaysian society we produce are the advocates of the world of peace, harmony, compassion, justice and dignity among human beings. In this paper, the roles of higher learning institution can be seen in four avenues, i) the practice of soulful education as the institutional philosophy, ii) demonstration of right notion of academic leadership in university ecosystem, iii) promoting interfaith dialogues in campus.