Ulum Islamiyyah: Malaysian Journal of Islamic Sciences

Arabic communication possesses distinct characteristics that set it apart from other cultures. Understanding the specific aspects of Arabic communication is crucial, particularly for public relations officers who interact with Arab patients in healthcare settings. The increasing language and communication barriers between healthcare providers and Arab patients necessitate the involvement of public relations officers as mediators, interpreters, or facilitators. However, non-native Arabic speakers among public relations officers until now face misconception and confusion of task, lack of knowledge on Arabic communication and Arabic culture during their daily work at the healthcare centers. Therefore, this study aims to identify the challenges faced by public relation officers in healthcare centers when attending to Arab patients and to analyze the needs of these officers toward the development of a comprehensive Arabic communication model for public relations in the healthcareindustry. Semi-structured interviews were conducted with five public relation officers from different healthcare centers in Kuala Lumpur. The collected data was analyzed using NVivo data analysis software version 12. This qualitative research incorporatesHutchinson and Waters' (1987) theory of needs analysis, focusing on three key components: necessities, lacks, and wants. The findings reveal that public relations officers encounter difficulties due to the lack of references or guidelines on Arabic communication, an uncooperative working environment, language barriers in translating medical terminology, and the use of uncommon Arabic dialects. The study also highlights the PR officers' pressing needs, which include the implementation of an Arabic communication model as a guiding framework for communication with Arab patients, as well as the enhancement of their communication skills and Arabic language proficiency to ensure high-quality service provision to Arab patients in healthcare centers

This research aims to reveal how to renew Arabic language teaching in the Arab World. The author sheds light on the best methodology to achieve that hope of renewal as it is eminent and the rapid changes in the world of education push towards an inevitable change. This research used a qualitative analytical approach to analyze the efficacy and feebleness of several most influential teaching approaches and methods: Personalized education, Direct Method, Audio-lingual Method, and Communicative Teaching Method, in order to have a better understanding and application in future teaching practice. The results of the study indicated that concentration on the functional usage of language mainly, the practical teaching of grammar and composition to make sure that our learners can be assisted to communicate with members of their communities easily where students can express their needs, effective positive interaction, and their interests and inclinations should be considered in teaching language. The author called strongly that teachers should be trained to personalize their teaching as this would change the teachers’ methodology and teach every student according to his/her abilities.

The indigenous population residing across Peninsular Malaysia traditionally adhered to animistic beliefs, and a portion remained non-religious. With the establishment of various Islamic propagation bodies, both governmental and non-governmental, efforts toward Islamization among the indigenous population commenced. While the rate of indigenous people embracing Islam remains relatively low, the numbers have steadily increased over the years. This study aims to explore the factors driving the adoption of Islam within the indigenous community by employing a literature review methodology. Previous studies have revealed a dynamic array of factors influencing the adoption of Islam among indigenous communities, including marriage, continuous efforts by preachers, personal interest, dream inspirations, peer influence from family members, neighbors, village heads (Tok Batin), personal interests, and more. Future studies are encouraged to delve specifically into factors influencing the adoption of Islam and factors resisting Islamic propagation within indigenous communities based on village, state, or ethnic group differentiations.

Reality television has become increasingly popular since the past few years among viewers and television producers alike due to their own individual reasons. This study tries to understand the acceptance of the reality television, specifically, the genre of Islamic reality television shows among the Malay community. This is a quantitative study, which uses the survey method with questionnaire as the research instrument. The research targets at Malays from the age of 13 years old and above, nationwide. The study will include the level of TV viewing habits among the Malay community, the knowledge about Islamic reality show, the perception and attitude towards these programs, the reasons for watching and the satisfaction gained from watching, as well as involvement and change on the heavy viewers. Currently, a pilot study has been conducted and the full-fledged study is expected to be carried out at the end of March 2012. Communication students from different levels of programme were initially used as the starting point for the data collection. They, in turn, were asked to find other Malays, within or outside the university, from both urban and rural areas. A total 500 questionnaires are being distributed. The reliability of the questionnaire has been tested and amendments have been done for the full-fledged questionnaire. The study incorporated the uses and gratifications theory (Blumler and Katz, 1974) to understand the motives and satisfaction derived from watching Islamic reality TV. The study also tries to test the cultivation theory (Gerbner, 1986) for the heavy viewers of the Islamic reality show on their perception, attitude and behavior. The data will be analyzed using SPSS WIN 16 for descriptive statistics and inferential statistics to answer the objectives of the study and to test its hypotheses. Preliminary findings suggest that the majority of respondents have viewed an Islamic reality show; with Imam Muda as the most popular TV Islamic reality show. They believe that the program genre is good and educational in nature. The main reason for watching it is the Islamic nature and the positive learning experience gained. The respondents also stated that watching TV Islamic reality show improved their Islamic knowledge and practices. Based on the findings, it is suggested that relevant authorities take appropriate strategies to ensure that TV Islamic reality show remains relevant, fun and up-to-date with current issues for the viewers to gain new knowledge and to reinforce that their existing knowledge and practices.

The rising demand of chest imaging during the COVID-19 pandemic has necessitated adaptations to be made to the workflow in radiology departments, particularly in regard to personal protective equipment (PPE) guidelines and operations protocol. The guidelines were implemented to reduce the risk of disease transmission to frontline radiology personnel. With the rising number of COVID cases in the community, suspected COVID patients may present to our hospital’s Emergency Department (ED) even though it is not a COVID-designated hospital. Patients who present to ED are stratified as Severe Acute Respiratory Infection (SARI) cases if they exhibit respiratory symptoms, and non-SARI for those without respiratory symptoms. Imaging examinations performed for SARI patients must adhere to the new workflow. Radiographers and doctors performing Computed Tomography (CT), ultrasound and mobile radiography who come in contact with SARI patients must don full PPE. Prior to mobilization of patients, the routes must be cleared, and the cleaning team will standby for terminal cleaning. For portable examinations, donning and doffing of PPE is done in the department. All appliances must be covered prior to examination and sanitized after. Guidelines for usage of common areas such as pantry and prayer room are also employed to avoid crowding and to maintain adequate physical distancing. Adherence to the new workflow and guidelines is imperative to prevent workplace transmission from patients or other healthcare workers.

This research investigated Arabic needs for Ugandan -Adults Muallaf (UAM ) using the first phase of ADDIE; Analyze, Design, Develop, Implement, and Evaluate in favor of developing an Elementary Arabic Learning Module (EALM) for UAM. This research marked Step (i) out of ADDIE five steps of academic module development. It was meant to explore Arabic learning needs for UAM in order to identify the major aspects of the proposed EALM development. The study used a descriptive method with a purposive UAM sample size (n=40). The valid and reliable questionnaire of 5 Likert scales was used and the total reliability coefficient of which was ( r )=.984 for 128 items. The major results showed that UAM needed Arabic language for nine major purposes including religious, social, communication, education, business, self-satisfaction, diplomatic, security, and legal purposes. The general implication of the findings confirmed that UAM Arabic weakness was a reflection of weaknesses in their Arabic curriculum. The researchers recommended to consider thise finding in the process of building EALM for UAM with samples of lessons using elementary Arabic grammar, morphology, and Common Arabic Vocabularies (CAV)”.

This study examines the domain of Islamic social finance within the framework of addressing prevalent challenges and harnessing potential for significant socio-economic impact. It lies in the acknowledged ability of Islamic social finance mechanisms - zakat, Islamic crowdfunding, Islamic microfinance and waqf - to address poverty and promote economic equality, yet the full realization of these benefits is impeded by numerous challenges. This study therefore identifies the primary issue as understanding these impediments and determining how to effectively navigate them for enhanced Islamic social finance impact. Its aim is to comprehensively analyze the issues, identify unexploited opportunities, and formulate recommendations for a robust and impactful Islamic social finance system. To this end, the study utilizes a library-based approach, conducting an extensive review of relevant literature, including academic articles, books, policy reports, and case studies. It is revealed that governance and regulatory challenges, socio-economic obstacles, and discrepancies in the application and understanding of Islamic social finance mechanisms are the primary hurdles. Potential solutions range from harmonizing regulatory standards, promoting transparency and accountability, to fostering economic empowerment and cross-border collaboration in the Muslim world. This study implies that addressing these challenges and harnessing Islamic social finance's potential can lead to a more effective poverty alleviation strategy, contributing to wealth redistribution, social justice, and sustainable development in line with Islamic principles. This research, therefore, holds substantial implications for policymakers, regulators, and practitioners within the Islamic social finance ecosystem, and suggests the necessity of collaborative, informed efforts to unlock the transformative power of Islamic social finance.

This article aims to delineate al-Baqillani’s responses to the Anthropomorphists regarding their views on the attributes of God. As an Ash‘arite, al-Baqillani disproved some theological doctrines formulated by this group in dealing with a number of theological topics; the speech of God, the Quran and its characteristics, and other attributes of God. He obviously shows his capacity and attempts to maintain the mainstream of Ash‘arites’ theological framework. Through this study, the author concludes that his theological position takes the combination between rationalistic method and application of the revelation. This research applied a textual analysis approach, using descriptive and analytical methods to investigate and analyze primary sources related to the issues. It also adopts the historical method to scrutinize several events on the subject.

Buku yang berjudul Al-Muhaddithat: The Women Scholars in Islam aditulis oleh Mohammad Akram Nadwi, dan telah diterbitkan oleh Interface Publications Ltd. pada tahun 2007. Ia adalah hasil kajian selama lebih daripada 15 tahun untuk menghasilkan 40 jilid kamus biografi ulama wanita hadis Nabi yang ditulis dalam bahasa Arab, dan buku ini merupakan pengenalan awal kepada kamus tersebut yang ditulis dalam bahasa Inggeris. Hal ini dijelaskan di dalam pra kata buku sebagai pengenalan kepada tujuan buku ini ditulis. Ia mengandungi sepuluh bab. Dimulai dengan “Pendahuluan” sebelum bab pertama, dan diakhiri dengan “Rujukan” dan “Indeks”. Setiap bab dilengkapi dengan nota kaki, dan senarai rujukannya terdiri daripada sumber klasik (turāth) dan manuskrip Arab yang disusun mengikut abjad. Biarpun buku ini merupakan mukaddimah kepada siri buku yang lebih luas, ia merupakan usaha yang sangat besar dan telah pun mendapat respon yang sangat positif dalam kalangan pembaca. Ia wajar dijadikan bacaan wajib oleh para akademik dan pelajar yang terlibat secara langsung dalam bidang hadis, tetapi ia juga tidak begitu berat untuk dijadikan bacaan umum untuk orang awam yang berminat untuk mendalami budaya ilmu yang telah dipraktikkan oleh para wanita yang bergelar al-muḥaddithāt.

This paper has two main objectives. Firstly, it attempts to investigate contemporary trends of Islamic economic thought of scholars in the Malay world, and secondly, to analyse those trends of thought in the context of the theoretical construct of Islamic economy. The scholars in the Malay world here refer to the scholars of the Malay Archipelago (Peninsular Malaysia, East Sumatera, Indonesian Archipelago, and Borneo) with a special concentration on Malaysia and Indonesia. Islamic economics here confine to the contemporary mainstream Islamic economics. Both objectives are accomplished through textual analysis of the writings on Islamic economics by selected scholars in Malaysia and Indonesia. The results of the analysis are then arranged in the form of three sections. The first section discusses the theoretical construct of the contemporary Islamic economics. The second section discusses the trends of the Islamic economic thought of the Malaysian and Indonesian scholars. Lastly, the third section concludes those discussions by expressing a clear stance on the questions of the trends of those Islamic economic thought.

The assumption that everything which contained alcohol is haram in Islam has made the presence of alcohol in foods, one of the most controversial issues for Muslims. This is probably due to the use of the word alcohol which has been synonymized into alcoholic drinks, drinks which are prohibited in Islam. This controversy reinforces the importance of fatawa (regarding alcohol) as the guidance for Muslims society and food industries - to know and ensure certain products or processes are Shariah-compliant. Hence, a literature review was conducted with the aim to collect and discuss available fatawa pertaining to alcohol (alcoholic drinks, and ethanol) in halal products and issued by selected Southeast Asia fatwa institution such as Jabatan Mufti Brunei, Majelis Ulama Indonesia, Malaysian National Fatwa Council and Singaporean Fatwa Committee. The review showed that eventhough the use of alcoholic drinks by any means are totally prohibited by majority of Islamic scholars, different Southeast Asia fatwa councils hold different opinions and policies regarding the status, applications and permissible limit of ethanol in halal foods and drinks.

Alkohol merupakan suatu sebatian organik yang mengandungi kumpulan berfungsi hidroksi (-OH). Ia mempunyai pelbagai kegunaan dan manfaat namun apabila bercakap tentang alkohol, kita sering mengklasifikasikan semua jenis alkohol itu sebagai haram. Istilah arak atau khamr dan alkohol sebenarnya memberi pengertian yang berbeza dan maksud keduanya harus difahami. Alkohol yang diharamkan adalah etanol yang menjadi salah satu bahan dalam arak. Justeru, artikel ini ditulis bagi membincangkan perbezaan antara penggunaan alkohol yang dibolehkan dalam Islam dan yang diharamkan dalam Islam. Sebenarnya, terdapat perbincangan yang luas di antara para fuqaha tentang penggunaan alkohol dalam pelbagai cabang sesuai dengan perkembangan ilmu pengetahuan terutamanya bidang sains dan teknologi. Kajian kepustakaan melalui pembacaan jurnal, tafsir Al-Quran dan sebab diturunkan ayat tersebut, telah dijalankan bagi mengetahui tentang maksud sebenar alkohol dan penghasilannya, sejarah dan hikmah pengharaman alkohol (arak) dalam syariat Islam, kesan pengambilan alkohol terhadap tubuh manusia dan kegunaan serta isu-isu berkaitan dengan penggunaan alkohol dalam kehidupan seharian. Alkohol iaitu etanol, boleh dihasilkan melalui dua kaedah iaitu fermentasi dan tindak balas etena dengan stim. Pengharaman alkohol (arak) dalam syariat Islam adalah secara berperingkat dan ia mempunyai hikmahnya yang tersendiri antaranya bagi menunjukkan kepada manusia bahawa alkohol juga boleh dimanfaatkan dalam kehidupan. Pengambilan alkohol sebagai minuman boleh merosakkan sistem tubuh manusia, memberi kesan ke atas otak dan kebolehan berfikir, risiko kerosakan hati atau sirosis dan meningkatkan risiko kanser. Selain itu, masyarakat perlu memahami isu-isu berkaitan penggunaan alkohol dalam industri makanan, pembuatan minyak wangi, perubatan dan sebagai bahan api supaya lebih menghargai alkohol sebagai salah satu sebatian organik yang bernilai.

Along with the development of Information and Communication Technology, a change in lifestyle among the community has been witnessed. In line with the Covid-19 pandemic that has plagued the world since the beginning of 2020, it has triggered a new normal phenomenon in life. Some of the drastic changes identified include aspects of communication, social, economic, educational and business. The use of the Internet has become increasingly vibrant and this has also encouraged online purchase activity. Ironically, online purchases are an alternative to shopping for essentials during the Movement Control Order (MCO) period. This study was conducted to identify the level of online purchasing practices during the MCO among youth and to study the factors that influence online purchasing practices. There are three independent variables studied which are services, products offered and website quality. The study was also conducted using an online survey of 100 youths aged 18 to 30 years old living in Hulu Langat district. The data obtained were analyzed using IBM SPSS Statistical Package for Social Science (SPSS) Version 22 software. The results of the study found that the practice of online purchases of youths during the MCO was at a moderate level.

Lelong adalah salah satu proses jual beli yang diamalkan oleh sebahagian masyarakat untuk memenuhi kehidupan mereka dengan cara menawarkan barang atau (perkhidmatan) untuk dibida, mengambil bida kemudian menjual barang kepada pembida tertinggi. Kebiasaannya lelong dilakasanakan secara terbuka sama ada secara lisan ataupun bertulis. Namun ada juga sesetengah masyarakat yang melakukannya secara bisik di mana pembeli atau pembida akan membisikkan secara bergantian harga barang yang ditawarkan kepada penjual dan dikuti oleh pembida-pembida yang lain sepertimana yang berlaku pada mekanisma pasar bisik di Kuala Muda Malaysia. Oleh itu, kertas kerja ini bertujuan untuk mengkaji sejauh mana kepatuhan jual beli lelong yang dilakukan secara bisik terhadap kehendak syarak dari segi terpenuhinya rukun dan syarat jual beli. Hasil kajian mendapati bahawa jual beli lelong secara bisik tak ubahnya seperti praktek jual beli lelong secara tradisional yang dilakukan sama ada secara terang terangan ataupun secara bertulis bahkan lelong di atas talian; iaitu boleh apabila rukun dan syaratnya terpenuhi dan bebas dari elemen utama yang dilarang; riba, gharar, najsy, curbun dan maysir. Selain itu, syarak sangat mengambil berat dan mempertimbangkan aspek kebiasaan atau amalan yang baik yang menjadi tradisi di kalangan masyarakat untuk dijadikan suatu hukum sebagaimana disebutkan dalam kaedah fiqh (al-cadat muhakkamah) dan (al-macruf curfan ka al-masyrut syartan).

Peranan kaum hawasememangnya signifikan kepada kelestarian pembangunan negara. Namun, masih wujud sikap pesimis dan skeptikalsesetengah pihak terhadap kemampuan kaum hawauntuk terlibat dalam sektor-sektor penting di negara ini.Mereka berpendapat bahawa kaum hawahanya sesuai berperanan untuk menguruskan rumah tangga dan mendidik anak-anak sahaja. Bahkan, kaum hawayang hanya tinggal di rumah dianggap lebih Islamik berbanding merekayang berkerjaya. Justeru, kajian ini dilakukan bagi mengenalpasti kepelbagaian profesion kaum hawa pada era Rasulullah SAW melalui analisa tematik. Metode yang diaplikasikan adalah berdasarkan kajian kepustakaan dengan mengimplementasikan kajian hadisyang berkaitan. Pemilihan dan analisis hadishanya dipilih daripada al-Kutub al-Sittahiaitu Saḥīḥal-Bukhārī, ṢāḥīḥMuslim, Sunan Abū Dāwud, Jāmi’ al-Tirmidhī, Sunan al-Nasa’īdan Sunan Ibn Mājah.Hasil kajian mendapati, terdapat pelbagai profesion yang pernah diceburi para sahabat Rasulullah SAW dalam kalangan kaum hawa. Antaranya, pendidikan, asas tani, kesihatan dan keselamatan awam. Hakikat ini dapat ditinjau daripada 22 teks hadisyang terdapat dalam al-Kutub al-Sittah. Kajianini menyimpulkan bahawa sifat feminin dan lemah lembut pada kaum hawabukan halangan untuk turut berkerjaya, selagi mana syariat Islam tidak dikebelakangkan.

The field of terminology is evolving day by day and has many benefits to society. Nevertheless, the emergence of dumping of new terms related to the Covid-19 outbreak often invites misunderstanding and confusion among the public to understand the term and origin of the word. Therefore, this article lists the terms related to the Covid-19 epidemic that is frequently used by the Ministry of Health Malaysia (MOH) and the World Health Organization (WHO), explains the origin of the construction of Arabic and Malay terms related to the Covid-19 epidemic and traces the similarities and differences in the meaning of Arabic and Malay terms related to the Covid-19 outbreak. This qualitative study uses 30 press statements of the Ministry of Health Malaysia as the main corpus, while two websites MOH and WHO are referred to as the second corpus. The study sample consisted of Covid-19 related terms removed from the primary corpus and the secondary corpus, analyzed thematically and descriptively. There are 60 terms related to the Covid-19 epidemic that is frequently mentioned and used by the MOH and WHO in every press statement conducted. Of the 60 terms analyzed, there were 45 terms derived from English, 14 terms were from Malay and 1 term was derived from Arabic. In addition, 26 terms can be detected to have similar meanings while another 14 terms have different meanings. Implications of this study found that the emergence of new terms can help the community to increase their understanding about using the term Covid-19 epidemic, besides increasing the vocabulary in their daily communication.

Dalam era globalisasi masa kini, penggunaan aplikasi e-pembelajaran telah menjadi salah satu alternatif yang diminati oleh pelajar untuk memahami bahasa. Pendekatan pembelajaran ini melibatkan pemanfaatan teknologi dan platform elektronik dalam proses mengajar serta pembelajaran bahasa. Bahasa Arab pun tidak terkecuali daripada perkembangan teknologi ini. Pengaruh dari zaman pembelajaran abad ke-21 dan revolusi industri 4.0 telah mengubah cara pembelajaran secara keseluruhan, termasuk dalam bidang pendidikan. Pembelajaran bahasa Arab pun telah mengalami transformasi dari pembelajaran di dalam kelas, kini pelajar juga memiliki kemungkinan untuk mempelajarinya secara mandiri melalui peranti telefon pintar. Justeru, kajian ini bertujuan menganalisis keperluan dan ciri-ciri aplikasi tatabahasa Arab asas berasaskan regulasi kendiri dalam kalangan pelajar diploma UnIPSAS. Kajian ini menggunakan pendekatan kualitatif dengan temu bual separa berstruktur melibatkan responden dalam kalangan pengajar bahasa Arab di peringkat pengajian tinggi. Hasil temu bual kemudian direkodkan dan dijadikan transkripsi untuk tujuan analisis tematik. Dapatan kajian ini seterusnya menunjukkan persetujuan responden memberikan persetujuan untuk diwujudkan aplikasi tatabahasa Arab asas dalam kalangan pelajar UnIPSAS. Kajian ini turut mengusulkan cadangan ciri-ciri yang perlu ada dalam aplikasi telefon pintar ini.

Dalam konteks penyebaran COVID-19, permodelan matematik telah menjadi satu komponen penting dalam merangka strategi bagi mengambil langkah awal dalam menangani penularan wabak. Dalam kajian ini, model SIR (“Susceptible” – “Infected” – “Removed”) digunakan bagi meramalkan tindak balas wabak COVID-19 di Malaysia. Menggunakan data rasmi daripada Kementerian Kesihatan Malaysia, didapati kes puncak Ketika PKP 1.0 berlaku pada t=21 hari (8 April 2020) dengan kadar jangkitan a = 0.19. Hasil kajian mendapati bahawa wujud perbezaan yang ketara sekiranya bilangan penduduk yang berpotensi dijangkiti S(0) dikurangkan, di mana puncak kes aktif dapat dikurangkan dengan begitu ketara (kes aktif puncak berlaku pada t=81, dengan peratusan kes berjumlah S(81) = 8.7%). Jadi, adalah amat penting bagi mematuhi arahan – arahan serta SOP yang digariskan oleh pihak kerajaan bagi menghentikan jangkitan pandemik COVID-19.

Knowledge and experience in the first language are often used by students in learning foreign/second language. The differences and similarities of both native and target languages have resulted in positive and negative implications on learning a foreign/second language. This paper describes a contrastive analysis on the relationship between transitive verbs and objects in Arabic and Malay languages. The structure and element from the grammatical aspect in both languages have been studied. Contrastive analysis showed that there are several similarities such as the verbs for Arabic and Malay languages can be made transitive through the addition of prefixes and suffixes; transitive verbs that require two objects in Arabic and Malay languages need direct object and indirect object; and the object in the original active verb phrase is placed at the end of the sentence. Among the differences identified is that the transitivisation of verbs in the Arabic language usually involves adding prefixes or infixes whereas for the verbs in Malay language it only involves adding the prefixes, or prefixes and suffixes at same time; transitive verbs in the Arabic language could require three objects and this does not happen in Malay language; the i'rab address (flexi) in Arabic language plays an important role in differentiating objects from elements of other languages, while determining objects in Malay language is done through the meaning of lexicography and language style. Findings of the study led to pedagogical implications such as the need for sharing of analysis information with students, compilation of teaching materials, and updating teaching methods based on analysis outcomes.