This studywas conducted to examinewhether warm colour had effectson memorization of Arabic words. Participants involved were 90 students from a private Religious Secondary School in Perak. They were each given a set of paper consisting of one Surah; with six words beenhighlighted with warm colour (red and yellow),cool colour (green and blue) orwhite colour background. The paper also containedthe meaning of each word in Arabic, which wereextracted from exegesis book Tafsir al-Jalalain. The participants weregiven fifteen minutesto memorize the list of words andtheir meaning in Arabiclanguage. The percentage of words recalled correctly were the dependent variable.It was hypothesized thatparticipants who received warm-coloured setcould recall moreArabicwords than participants who received either the cool-coloured set or the white set. A paired sample t-test and Wilcoxon test wereconducted and the results indicated that there was not a statistically significant difference in percentage of words recalledbased on paper set. Possible explanations were examined.

Quran recitation with Tajweed is reciting the Quran correctly, with right pronunciation, rhythm, and intonation. Technology gives important role to learning Tajweed. Despite that, due to challenges of the effective way in learning Tajweed, its need to be overcome by something that can provide students with the effective way to access, and quality learning materials, such as integrated technology. Many applications and games related to learning Tajweed already created, but how far it gives positive effect to students’ Quranic recitation skills. Thus, this study aims to investigate the impact of technology integration on learning Tajweed and its impact on higher education students. To achieve this aim, this study employs a quantitative survey method via a Google Form questionnaire distributed to 106 students from Sunnah Studies with Information Management (SPM) programme, Faculty of Quranic and Sunnah Study, USIM. The research found that most of the students knew Tajweed rules for reciting the Quran after interacting with the selected integration technology.

Covid-19 merupakan satu perkara yang dibincangkan sejak ia tular bermula penghujung 2019. Artikel ini mengenalpasti sebahagian implikasi Covid-19 dari sudut emosi dan solusi menurut perspektif alQuran. Artikel ini menggunakan kaedah kualitatif melalui bahan-bahan yang terdapat dari jurnal, dan juga buku-buku berkaitan tentang kisah-kisah di dalam al-Quran. Hasil kajian mendapati bahawasolusi kepada implikasi covid-19 dari sudut emosi juga boleh dirujuk melalui inspirasi dan kisah-kisah di dalam al-Quran

Penerapan bacaan al-Quran terhadap kanak-kanak telah diterapkan oleh ibubapa seawal usia empat tahun. Usaha ini diteruskan di peringkat sekolah rendah bermula usia 7 tahun sehingga 12 tahun dengan silibus j-QAF di sekolah rendah kebangsaan harian dan juga tambahan kelas KAFA di sekolah rendah agama rakyat. Namun begitu, keberkesanan silibus tajwid terhadap keupayaan bacaan al-Quran pelajar masih di tahap tidak memuaskan. Guru yang tidak berkemahiran dan kaedah pengajaran serta pembelajaran yang kurang berkesan merupakan antara faktor penyumbang kepada kelemahan penguasaan bacaan al-Quran. Kajian ini bertujuan meninjau tahap kemahiran bacaan al-Quran di kalangan pelajar sekolah menengah harian. Kajian ini merupakan kajian kualitatif dengan menggunakan kaedah pengumpulan dokumentasi daripada kajian-kajian lalu yang menyentuh berkaitan kemahiran bacaan al-Quran. Hasil kajian mendapati masih ramai pelajar Sekolah Menengah harian yang tidak menguasai bacaan al-Quran secara bertajwid walaupun telah mempelajari al-Quran selama tujuh tahun. Kesimpulannya, silibus dan metod penyampaian ilmu tajwid perlu dikaji semula dengan metod pembelajaran serentak bagi menguasai hukum tajwid dan kelancaran bacaan al-Quran dengan kaedah talaqqi dan musyafahah menggunakan alat bantuan mengajar modul latihan kendiri tajwid baharu.

Kajian ini bertujuan untuk menguji kesan warna merah kepada proses pembelajaran Ilmu Tajwid.Kebanyakan kajian lepas memfokuskan kepada kesan warna terhadap tahap memori secara umum,namun kurang memberi fokus kepada kesan warna merah terhadap proses pembacaan al-Quran dan jugakefahaman Ilmu Tajwidsecara khusus. Berdasarkanasas ini, kajianini berusaha untuk meluaskankajianke dalam bidang Pendidikan Islam terutamanya kemahiran Ilmu Tajwid. Rekabentuk eksperimen yangakan dijalankan adalah rekabentuk kajian one group pre-test post-test design yang mana hanya satukumpulan akan diberikan ujian sebelum intervensi (ujian pra) dan selepas intervensi (ujian pasca). 30orang pelajar diambil sebagai responden menggunakan instrumen dari Modul Latihan Kendiri TajwidRed Sign. Hasil analisis Ujian-t sampel berulangan menunjukkan terdapat perbezaan yang signifikanbagiskorujianpradenganskorujianpascat(29)=-7.34,k<.05.Inimenunjukkanbahawawarnamerahmemberi kesan kepada kefahaman para pelajar di dalam memahami hukum tajwid. Justeru modul inidilihat dapat digunakan sebagai alat bantu mengajar oleh para guru di dalam proses pembelajaran danpengajaran Ilmu Tajwid di Sekolah Menengah Kebangsaan Harian khususnya dan kelas-kelas awamsecara amnya

Realiti kehidupan manusia tidak sunyi daripada pelbagai ujian dan emosi. Di antara emosi yang menjadi tunjang kepada sesebuah ujian adalah kesedihan yang boleh mengakibatkan pelbagai kesan yang tidak diingini. Tambahan dengan situasi semasa yang mendorong serta menyumbang kepada kesedihan tersebut akibat tekanan perasaan dan sebagainya. Justeru, kertas kerja ini bertujuan untuk mengkaji hakikat kesedihan yang disebutkan di dalam Surah Yusuf serta menganalisis kisah di sebalik kesedihan di dalamnya bagi mencari solusi mendepani kesedihan menurut perspektif surah Yusuf Alaihissalam. Kertas kerja ini menggunakan kaedah induktif dengan mengumpulkan ayat berkaitan kronologi peristiwa yang terdapat di dalam surah Yusuf kemudian merujuk kitab tafsir muktabar untuk melihat bagaimana para Nabi terdahulu mendepani kesedihan sebagai iktibar. Melalui analisis tekstual yang dijalankan, kajian mendapati bahawa para Nabi juga tidak terlepas dari menghadapi ujian kesedihan, dan solusi mendepaninya telah ditunjukkan menerusi perbuatan mereka sebagai teladan untuk dijadikan panduan hidup tanpa melampaui batas takdir Allah SWT.

Penerapan bacaan al-Quran terhadap kanak-kanak telah diterapkan oleh ibubapa seawal usia empat tahun. Usaha ini diteruskan di peringkat sekolah rendah bermula usia 7 tahun sehingga 12 tahun dengan silibus j-QAF di sekolah rendah kebangsaan harian dan juga tambahan kelas KAFA di sekolah rendah agama rakyat. Namun begitu, keberkesanan silibus tajwid terhadap keupayaan bacaan al-Quran pelajar masih di tahap tidak memuaskan. Guru yang tidak berkemahiran dan kaedah pengajaran serta pembelajaran yang kurang berkesan merupakan antara faktor penyumbang kepada kelemahan penguasaan bacaan al-Qurandan seterusnya memberi kesan kepada kemahiran membaca al-Quran secara bertajwid apabila menginjak ke sekolah menengah. Para pelajar yang telah menginjak ke peringkat sekolah menengah ini perlu dibantu dengan melihat kepada salah satu faktor menyumbang kepada kelemahan tersebut iaitu kelemahan alat bantu mengajar yang berkesan. Kajian ini bertujuan meninjau keperluan pembinaanmodul latihan kendiri tajwid untuk meningkatkan tahap kemahiran Ilmu Tajwid di kalangan pelajar sekolah menengah harian. Kajian ini merupakan kajian kualitatif dengan menggunakan kaedah pengumpulan dokumentasi daripada kajiankepustakaanyang menyentuh berkaitan kemahiran bacaan al-Quran. Hasil kajian mendapatikaedah penyampaian ilmu tajwid dan alat bantu mengajar perlu diperbaharui supaya para pelajar dapat melakukan latihan kendiri di sekolah mahupun di rumah. Kesimpulannya, bahan bantu mengajar baharu seperti Modul Latihan Kendiri Tajwid Red Signperlu dibangunkan bagi memudahkan proses penyampaian ilmu tajwid yang boleh digunakan di dalam kelas ataupun digunakan sendiri di rumah oleh para pelajar.

Good social life begins with the values of brotherhood which is enlivened among neighbours. However, lifestyle changes that are too busy as well as rapidly advancing technology are the main factors that erode this value. Neglecting the concept of neighbourhood life able to cause conflict in a society and thus threaten the peace and harmony of various races and religions in Malaysia. Islam places great emphasis on neighbourhood relations. This is because a good neighbourhood can contribute to a harmonious and prosperous society. An understanding and awareness of the neighbourhood concept among societies as recommended by Islam needs to be implemented. Thus, this study aims to analyse Rasulullah SAW approach on the concepts and principles of neighbourhood life. To achieve these objectives, this study uses an inductive approach that is sourced from the main hadith books and its syarah. Through the textual analysis that has been conducted, the study finds that the approach that has been brought by Rasullullah SAW in reviving neighbourhood values- such as helping each other, keeping secrets and covering the shame of neighbours, is a very practical practice in dealing with the Covid-19 pandemic.

Perbuatan menyandarkan sesuatu dengan sumpah telah menjadi kebiasaan masyarakat sejak zaman dahulu lagi, sama ada dilafazkan untuk menegakkan hak individu, menguatkan kata-kata, atau sekadar kebiasaan agar diyakini kata-katanya. Seiring dengan peredaran zaman, ada di kalangan masyarakat yang menyalahgunakan sumpah untuk kepentingan individu atau pihak tertentu berpunca kejahilan dan kurangnya pendedahan terhadap adab-adab berkaitan sumpah sepertimana yang telah digariskan di dalam al-Quran. Di dalam kajian ini, penulis akan mengkaji ayat-ayat al-Quran yang berkaitan dengan sumpah serta perlaksanaannya, kemudian ayat-ayat ini akan dianalisis dengan merujuk kepada kitab-kitab tafsir mu’tabar bagi membantu kita melihat bagaimana al-Quran memberikan panduan berkaitan perkara ini. Kesimpulan daripada kajian ini mendapati bahawa al-Qur’an menjelaskan dengan terperinci bagaimana adab-adab bersumpah serta peraturan yang perlu dipatuhi oleh kita di dalam tiga keadaan berbeza iaitu; sebelum sumpah dilaksanakan, ketika sumpah dilaksanakan dan selepas sumpah dilaksanakan. Perkara ini sekaligus mendidik masyarakat untuk lebih berhati-hati sebelum melafazkan sumpah kerana ia melibatkan ketinggian dan kesucian nama Allah Subhanahu wa ta’ala agar tidak terjatuh ke lembah yang Allah murka.

Colours are mentioned many times in the Holy Qur’an. Some are mentioned as colours in general, and some of them in specific; yellow, white, black, red, green and blue. Each colour has its special connotations in the Holy Qur’an and among these colours, yellow and red are considered as warm colours. This study aimed to find the significance of warm colours in the Holy Qur’an and its relationship to human psychology; focusing on memory performance. This research had used an inductive approach in terms of selecting Quranic verses; in which yellow and red colour were mentioned. These verses were then analysed by referring to the books of exegetical considerations in order to know the implications of these colours’ usage, as well as referring to psychology books and scientific articles. The research found that yellow and red colour in the Holy Qur’an mostly indicate attracting attention or pleasing viewers. Some examples included the yellow colour in resemblance to the colour of the cow, attention to decay and destruction such as yellow colour in the withering plants, and attention to resurrection like the red colour resembling scene of the Day of Resurrection. This indication in the Holy Qur’an is consistent with psychologists’ discovery; warm colours such as red and yellow are more effective and attractive in the process of transferring information from external to sensory memory, and thus to short-term and long-term memory.

The importance of the Qur’an as the primary legal source in Islam in inevitable among Muslims. Previous and present scholars have discussed the study of Qur’an in various fields, and many efforts have been done to understand its content from multiple languages. In addition, the tafsir or Qur’anic exegesis is another important branch which contributes a lot in understanding the Qur’an. However, it has been long debated that the Qur’anic exegesis were dominated by men since the seventh century. Due to the challenge debated by the feminists, women began to involve in questioning males’ interpretation and gradually producing their own interpretation by affirming the concept of ‘women-friendly’. Therefore, this study aims to analyse their arguments and to discover the contribution of women in the Qur’anic exegesis from the nineteenth century to the present days. By applying qualitative method, the finding from this study will re-evaluate the importance of women and their involvements in the Qur’anic exegesis from historical and textual aspects. It is vital to highlight that the main responsibility to understand the Qur’an and apply its content in daily life should not be determined by gender, but it lies within an individual’s obligation.

The role of the Qurʾan as the primary legal source in Islam is inevitable among Muslims. Previous and present scholars have discussed the study of the Qurʾan in various fields, and many efforts have been done to understand its content from multiple languages. In addition, Qurʾanic exegesis or tafsīr is another important branch that contributes a lot in understanding the Qurʾan. However, it has been long debated that Qurʾanic exegesis was dominated by men since the seventh century. Due to the challenge debated by feminists, women began to question males’ interpretation and gradually produce their own interpretation by affirming the concept of ‘women-friendly’. Therefore, this study aims to analyse their arguments and to discover the contributions of women in Qurʾanic exegesis from the eighteenth century to the present day. By applying the qualitative method, this study found that all tafsīr written by female mufassirs have different formats, purposes, methods, and approaches. There is also need and demands of women scholars in Qurʾanic exegesis, because undeniably, there are differences found in the interpretations of male and female scholars. However, it is vital to highlight that the main responsibility to understand the Qurʾan and apply its content in daily life should not be determined by gender, but it lies within an individual’s obligation.