Sanad or silsilah in Sufism occupies an important place in the practice of sufi path (tariqah). It forms as a basic element wherein the practice of sufi path is built upon. The sanad of sufi path refers to the chain transmission which shows a continuous spiritual chain which provides a connection of a sufi teacher to a list of his shuyukh or predecessors. It occupies an important position in the sufi path. Nonetheless, the existent of sufi sanad has been challenged and its validity has been compared to a sanad in hadith transmission. Hence, this article aims to give an explanation on the existent and validity of chain of transmission of sufi sanad and to provide an exposition of its statue and its roles in practical sufism. The writing of this article used a document analysis as its method of collecting data and analysed using a descriptive analysis. This article shows that the sanad of sufi path stands as an integral part of religion itself. It has its authority within the Islamic spiritual culture and plays an important role in an organized tariqah as providing a standard of legitimization and recognition of a sufi to become a teacher or spiritual guide to sufi aspirants.

The significance of spirituality element in one’s life is not to be silenced. The dualistic nature of human be it physical and spiritual seeks for the balance contentment as so one can achieve the tranquility of life and manage to think, feel and act accordingly. The problem of drug abuse that has been happening nowadays is seemed to be plausible to be associated with the lack of spiritual awareness causing them to choose that path. Recognizing the potentiality of spirituality in drug abuse, this paper attempts to explain the instumentation of psychospiritual inventories in drug abuse in light of making it easier for other drug abuse researchers to quantify the level of drug abuser’s spiritual condition. The psychospiritual scale formulated has 6 domains with 39 items altogether by employing 5-Likert Scale. The methodology employed was based on Interpretive Content Analysis with thematic technique to rule out the cardinal principles from the Islamic religious scriptures and literatures. Face validation was adopted and assigned to two experts in Islamic Sufism and drug abuse fields. The reliability of the psychospiritual instrument was cronbach alpha 0.962. Split-half reliability of this scale was divided into two where the first part achieved cronbach alpha 0.943 whereas the second part scored alpha cronbach 0.921. Indeed, this result signifies that this instrument has high reliability values and suitable to be used worldwide.

Conflict is an inevitable part of human life. In any situation involving more than one person, conflict can arise. The causes of conflict range from philosophical differences and divergent goals, to power imbalances. When conflict arises, it is easy for people to be stubborn and remain entrenched in their positions and for tempers to flare, voices to rise and body language to become defensive or aggressive. Conflict is an unexpected inconvenience. This can be proved by the Lahad Datu Sabah conflict which occurred in 2013, where armed men landed in Lahad Datu to enforce an ancestral land claim. During the conflict, 12 security police were killed and some of them were mutilated. A week-long impasse in a coastal village ended in bloodshed, as a Malaysian ground assault gave way to air strikes. The aims of this research is to analyze the issues of Lahad Datu, to examine the strategies that can be used to promote peace and stability and to introduce an Islamic model of conflict resolution. A self-constructed survey instrument was distributed to 236 residents of Lahad Datu, who voluntarily participated in the study. The results indicated that a level of awareness and a resolution of conflict effects peoples� reaction towards a government�s response to invaders, their perceptions about the causes of the conflict and their stance during a conflict. Furthermore, the study found that gender, religion, education, occupation and marital status had no effect on the dependent variables. Finally, the findings of the research disclosed that an Islamic model of conflict resolution can be used to resolve the conflict of Lahad Datu or similar social conflicts.

This paper attempts to find out the perception of non-Muslims about Islam and Muslims in Seremban in the state of Negari Sembilan, Malaysia based on sample survey and interviews. Such a study is warranted because of the plural nature of the society in Seremban whose stability depends upon harmonious relations between various ethnic and religious groups. The analysis of this research involved 100 respondent and it is composed of various educated segments, professionals and university students from different religious background such as Christians, Hindus and Buddhists. The study found that majority of non-Muslims hold positive opinion about their counterpart in this area which augurs well for the stability of the region and the country. Nevertheless, there exists a good number of people holding a negative opinion about Islam and Muslims implying, therefore, the need for more concerted efforts about improving the image of Islam and Muslims in Seremban and other parts of Malaysia. Keywords: Perception, Religious harmony, Co-existence

For a nation with multi cultural pluralistic society to maintain or promote peaceful coexistence, it is crucial to have, positive perception towards their counterparts. Therefore, studying their perception to figure out the current situation is essential to take necessary actions. In this regard, based upon sample survey and interviews, this article attempts to find out the perception of non-Muslims about co-existence with Muslims in Seremban in the state of Negari Sembilan, Malaysia. Such a study is warranted because of the plural nature of Seremban society whose stability depends upon harmonious relations between various ethnic and religious groups. The analysis of this research involved 100 respondents, all of whom are based in Seremban and its surrounding areas. It is composed of various educated segments, professionals and university students from different religious background such as Christians, Hindus and Buddhists. The study found that majority of non-Muslims hold positive opinion about their counterpart in this area which augurs well for the stability of the region and the country. Nevertheless, there exists a good number of people holding a negative opinion about Islam and Muslims implying, therefore, the need for more concerted efforts about improving the image of Islam and Muslims in Seremban and other parts of Malaysia.

Drug abuse is a problem that causes addiction, health damage and social problems. It is a disease that can be treated and restored. In Islam every disease has its method and medicine. In the recovery of addiction and drug abuse. The Islamic approach is able to restore individuals from drugs. This writing explains the Islamic approach according to the Qur'an, the hadiths and the opinions of the Muslimmuktabar. The outcome of the Islamic approach is comprehensive that embodies the aspects of the heart, emotion and physical. The success of drug rehabilitation through a religious approach depends on the extent of individuals holding, practicing and religious beliefs as a guide for survival to achieve happiness in the world and in the hereafter. Islam encourages taking the cause of musabbab for the recovery together with the healing of faith is coming from God.

Islam promotes religious harmony and peaceful co-existence not only among the Muslims, but also among the people of other faiths. As established by Isl?m, it is important for every Muslim to tolerate other religions, and to follow the policy of living peacefully with other nations, religions etc., despite fundamental disagreements. This article is aimed to explore how the Holy Qur??n appeals to Muslims to engage in religious tolerance and harmony with the people of other religions in order to bring a true manifestation of peace and brotherhood in diversity and respect for each other's rights on the basis of their common humanity. Hence, the article focuses on the Quranic principles for religious harmony and peaceful co-existence among the people, such as the equality of mankind, mutual understanding, cooperation, and freedom of religion and thought. The study concludes by highlighting the importance of the Quranic view of peace and coexistence which is interwoven with the universal moral discourse that unites all human beings.

The unveiling of the important of spirituality in da’wah and management is less studied. The aspects of spiritual in both aspects are seen to be not highlighted as an effective mechanism to enhance the wordily affairs and state among the local Malays. The spirituality aspect is identified to Sufism is misunderstood as a teaching inclines purely to asceticism, immaterial dimension and hereafter affairs. This reflexes negative image of spirituality where it seem as a fundamental source to the backward and passive to society. However, this misconception of spirituality by Malays is rectified by a late 19th Malay Sufi as well as shyakh Islam, Wan Sulaiman Wan Siddik. This paper studies his approaches and contributions in da’wah and in management that centered from good state administration. His efforts has resulted a betterment life to Malay society in Kedah. The study aims to discover the important of spirituality and its contributions in da’wah as well as management. This study applies historical and textual studies. The finding shows that spirituality plays an inevitable role in exerting great impact and successful life in this word and hereafter

This quantitative study is part of an extensive study conducted by the researcher to diagnose the impact of strategic planning on the institutional performance at the Office of the Minister of State and the Governor of Dhofar, Sultanate of Oman, through two mediators’ variables, namely; knowledge management and training. The problem is the growing volume and type of demands for public services, resulting in some shortcomings in the effectiveness of strategic planning for institutional performance. Therefore, the study aims to identify the current levels of strategic planning, institutional performance, knowledge management and training. The researcher adopted the descriptive analytical method. The study population consists of the administrative staff of the General Directorates of the Office of the Minister of State and the Governor of Dhofar (819). A random sample of (260) was selected. The researcher prepared a questionnaire containing (58) paragraphs distributed in (4) axes: strategic planning, knowledge management, training, institutional performance. The results of the study showed that the overall average of all dimensions of strategic planning was very high. First, the element of strategic forecasting came to a very high degree. The general average of the dimensions of knowledge management for all middle classes came first. And its dimensions. The overall average of all dimensions of training came to a great extent; first came the knowledge-centric awareness component. The average impact and recruitment component, the component of training needs was significant, and the average training program rate. The average institutional performance of its four components was medium.

Tarekat Ahmadiyyah Idrisiyyah adalah sebuah tarekat yang masyhur di dunia Islam. Ia dinisbahkan kepada Sayyid Abu al-`Abbas Ahmad b. Idris al-Hasani al-Ara`ishi al-Fasi (1757-1837M). Artikel ini bertujuan untuk menghuraikan tentang sejarah kemunculan tarekat tersebut dan pengaruhnya di Malaysia. Bagi mencapai objektif tersebut, kaedah penyelidikan secara kualitatif digunakan. Pengumpulan data dilakukan dengan dua kaedah, iaitu kajian kepustakaan dan analisis dokumen. Maklumat yang diperolehi telah dianalisis menggunakan kaedah persejarahan. Dapatan kajian menunjukkan bahawa tarekat Ahmadiyyah Idrisiyyah pada awalnya merupakan sebuah gerakan tajdid berasaskan kerohanian. Setelah kewafatan Sayyid Ahmad B. Idris, ajaran beliau telah disebarkan melalui pendekatan institusi tarekat yang berbagai. Tarekat Ahmadiyyah Idrisiyyah di Malaysia telah dibawa masuk ke Malaysia bermula sekitar pertengahan abad ke-19 Masihi dari Mekah. Sejak dibawa masuk ke Malaysia, pengaruhnya tersebar ke beberapa buah negeri di Malaysia hingga masih diamalkan hingga kni melalui para pengikut kepada murid-murid Sayyid Ahmad B. Idris. Semenjak ia diperkenalkan di Malaysia, ia telah menjadi sebuah tarekat yang berpengaruh di beberapa buah negeri di Malaysia terutama di Negeri Sembilan and Kelantan. Perkembangan mutakhir Tarekat Ahmadiyyah Idrisiyyah menunjukkan dominasi peranan dan pengaruh besar keturunan Sayyid Ahmad B. Idris yang berasal Sudan. Setelah hampir dua abad, pengamalan Tarekat ini di Malaysia masih kuat dipertahankan melalui jaringan hubungan guru-murid di peringkat antarangsa menggunakan pendekatan institusi tarekat.