The purpose of the study was to investigate undergraduate students' goal orientations, value for academic learning, self–efficacy beliefs, and use of self-regulated learning strategies. The Value Orientation for Learning Questionnaire, the Achievement Goal Questionnaire, and the Motivated Strategies for Learning Questionnaire were used to obtain data from 350 respondents, who were selected randomly from the Faculty of Islamic Revealed Knowledge and Human Sciences, International Islamic University Malaysia. The return rate was 72.6%. The Confirmatory Factor Analysis (CFA) provided evidence for the existence of one-factor structure on students' religious value for learning. The regression results were as follows (i) only self-efficacy predicted the rehearsal (ii) self-efficacy and mastery goal predicted the elaboration (iii) performance-approach goal, mastery goal, and gender predicted the organizational (iv) self-efficacy and performance-avoidance goal predicted metacognitive self-regulation and (v) performance-avoidance goal and self-efficacy predicted the time and study environment management strategies. In the cross-validation analyses, self-efficacy and mastery goal predicted rehearsal, while only self-efficacy predicted the elaboration, organizational and metacognitive self-regulation, and self-efficacy, mastery goal, and religious value for learning predicted time and study management strategies. Thus, self-efficacy was replicated in four cross-validation analyses. Selfefficacy was the overriding statistically significant and practically important predictor of self-regulated learning strategies. In addition, religious value for learning was found to affect the variability of other predictors of self-regulated learning strategies

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The need for the implementation of an Islamic value-based sex education curriculum in schools has become a major concern among educators in Malaysia. Thus, this study examines values underpinning sex education from an Islamic perspective and its implications for the sex education curriculum in Malaysian schools. It discusses the concept of holistic education as the framework of the study and the status of the sex education curriculum in this framework. The development and practice of sex education in Malaysia is examined. The study examines the concept of values from an Islamic perspective. Its argumentations show that values for inculcation in the sex education curriculum could be derived from the five essentials (al-daruriyyal al-khamsah) of the Islamic law. The study also examines and analyses the values underpinning the Malaysian sex education curriculum. The major purpose of the study is to construct an Islamic valuebased model for sex education curriculum (IVBSEC) which is also used to examine values underpinning the Malaysian sex education curriculum. The study ends with a discussion on the implications of the study on the Malaysian curriculum. The study employed philosophical, analytical and historical methods, curriculum criticism and text analysis. It employed the quantitative method for analyzing frequencies and percentages of topics related to sex education from the textbooks used in Malaysian secondary schools. The study was able to demonstrate conceptually that values in the sex education curriculum should be seen from the holistic approach and ought to be based on religious foundations. The study was able to show that IVBSEC could be drawn from the five essentials (aldarihiyyat al-khamsuh) of Islamic law which are: the preservation of religion, self. intellect, progeny and property. It was found that the Malaysian sex education curriculum lacked certain religious sub-values. The least highlighted of the sub-values was that derived from the preservation of religion, namely the greatness of the Creator and integration with revealed knowledge, and the sub-value derived from the preservation of property, that is. amanah or trustworthiness. The study suggests the religious foundation must be given priority in designing the sex education curriculum. The IVBSEC, as proposed by the researcher, could be considered as an alternative approach to the existing value-based sex education curriculum in Malavsia.

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The purpose of this study is to evaluate the curriculum design offered by the Muslim scholars in the Second World Conference on Muslim Education, in 1980 in Islamabad with a view to assessing its ability to serve as a platform for an integrated educational system and bring to an end the dualistic educational state of affairs in the Muslim world. As the evaluation targeted the internal coherence between the different components of the curriculum construct, the study has adopted an analytical approach to the resolutions of the World Conferences on Muslim Education geared towards identifying the human outcome they promote and determining to what extent the organization assumptions underlying the Islamabad Curriculum Design (ICD) reflect the same portrait. The analysis has identified some inconsistency between the ICD`s theological/philosophical precepts and its design assumptions. The former upholds an active efficacious human product able to assume his leading role in the process of social change, while the latter is a recipe for a rather passive human product fully controlled by his environment without having any influence on it. The study concludes, in light of this finding, that although the ICD has featured a solid conceptual platform, it is more likely in its initial outline to cultivate dualism rather than end it, as it promotes simultaneously two conflicting human portraits. As the ultimate purpose of the study is to improve the ICD, the researcher reviewed a number of formulations which may be more compatible with the ICD`s philosophical/theological assumptions, namely the ideas suggested by Syed Mohammed Naqib Al-Attas during and after the Second World Conference on Muslim Education and the theories advanced by Majid Arsan Al-Kilani a decade later. While neither of the two formulations was found to be readily applicable in an Islamic context without problems, the combination of their distinctive principles allowed the researcher to offer a new model. The new formulation is centred on the concept of faith and has a tripartite structure, as it perceives the educational experience as an ongoing appreciation of the Quranic, humans and natural divine Signs geared essentially towards strengthening the learners` belief in their Cherisher and adjusting their lives to the requirements of the relationship between the Creator and the creatures.

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The purpose of this study was to investigate problem solving in the field of calculus. The study investigated the metacognitive thinking strategies employed by lecturers that were considered as subject matter specialist. The study developed and operationalized a metacognitive thinking strategies model. This model was then tested for its reliability and its predictive nature towards problem solving skills in nonroutine calculus problems. A questionnaire was then administered among 480 first year undergraduate students who were selected randomly. The rate of return was about 90%. Using principal component analysis (PCA) the study successfully identified seven underlying dimensions of metacognitive thinking strategies. They are Self-efficacy, Define, Explore, Accommodate, Strategize, Execute and Verify. Finally, the researcher applied multiple regression analysis to evaluate the predictive ability of the identified predictor and the performance on routine and non-routine calculus problems. The study found that problem solving skills is acquired through practice and utilization of thinking strategies which is the corner stone on which advance mathematical ideas and particularly calculus are build on. This study revealed that there are six meaningfully predictive factors of calculus problem solving performance. It found that “strategize” is the major predictive of calculus problem solving performance, followed by “accommodate, self-efficacy, define, explore and then execute”. Further analysis revealed that Strategies, Accommodate and Self- Efficacy were considered most significant with substantial practical importance. With these findings, educators will be able to clinically evaluate a person's ability to regulate, monitor and control his or her own cognitive processes. Instructional strategies can then be developed for those individuals having difficulty functioning in the learning environment.

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Islamization of knowledge is an important concept that has been extensively debated by Muslim scholars, who view it as a panacea to revive the Muslim Ummah, as well as a catalyst leading to the Islamization of Muslim life. However, before one can carry out the agenda of Islamization of knowledge effectively, he or she needs to have a clear conception of what it is and what it involves. This exploratory case study specifically examined seventeen teachers` conceptions and practice of Islamization of knowledge in the teaching of English. In this study, qualitative measures, namely, a semi-structured interview, classroom observation, the informal conversational interview, and the review of documents were employed. The teachers, who taught an ESL course that included the reading of Western texts, were first interviewed on their understanding of Islamization of knowledge, the teaching of English from an Islamic perspective, and how they went about teaching the Western short stories. Based on the results of the interviews, three teachers, who stated that they taught English from an Islamic perspective, and who were willing to be observed, were chosen to be observed. The results of the study revealed that the majority of the teachers did not know what Islamization of knowledge meant. Nevertheless, all the teachers said they knew what teaching English from an Islamic perspective means, and claimed that they saw the need to do so. Data from the classroom observations of the three chosen teachers demonstrated that there were five recurring themes with regard to how they taught English frogi`"` an Islamic perspective. They highlighted un-Islamic practices; brought in Islamic concepts and Islamic Arabic terms; related the texts to the stories of the prophets, with special reference to Prophet Muhammad; discussed current issues, and finally made references to Qur `anic verses or hadith. This study also uncovered the problems that the teachers faced in teaching English from an Islamic perspective. This study has implications for the teaching of English as a second or foreign language, English language textbooks, curricula, and teacher development programmes from an Islamic perspective .

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This study deliberates over the role of the Istikhlaf concept in Ibn Khaldun’s theory of education and teaching. To this end, the researcher set himself the task of answering the following methodological queries: Who is Ibn Khaldun and what is the historical framework of his ideas? What does he mean by tarbiyah (education), ta’lim (teaching) and ta‘dib (refinement)? What is his opinion about the educational environment and teaching curricula of his time? What does he mean by Istikhlaf (vicegerency)? What is the impact of Istikhlaf on his epistemological theory? What is the impact of Istikhlaf on his teaching curricula? Answering the above questions led the researcher to arrive at the following realities: The humanity’s corruption and the loss of man’s values and dignity are the reason behind the Muslims’ –of the past and nowadays- chronic problems and diseases of laziness, dependence, cheating, social-political hypocrisy, social disunity, poverty, idleness, civil conflicts and falling under foreign regimes’ degradation and colonization. Since our crisis is rooted in education and its solution is hinged on the proper and comprehensive educational philosophy of man, the most suitable and comprehensive philosophy that tackles man’s biological, spiritual and ethical dimensions is the Islamic concept of Istikhlaf. Indeed, the Istikhlafic understanding of epistemology, its sources and types, determination of what is needed for the vicegerent and its method of scientific classification have solved one of the very most complicated problems ever faced by Muslims –of the past and nowadaysthat is, the relation between the revelation and natural sciences. Also the Istikhlafic understanding of teaching, its function, its educational aims, its curriculum design, its pedagogy and its methods of evaluation are considered a new and advanced in their domains and indicate the genius of Ibn Khaldun.

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Two main focuses of this study are to produce a video drama as an alternative approach to teaching fasting since some Islamic education teachers who teach at secondary school in Malaysia have no time to explore all aspects of fasting; physical, psychological, sociological and spiritual. Secondly, it is to see how students perceive fasting, their understanding and internalisation of fasting and the video itself after the lesson. A special drama was scripted and filmed. Production was carried out rigorously with the cooperation of certain bodies. The video drama was designed based on the ADDIE'S model by focusing on answering recent problems of teaching 'fasting' among secondary school students based on a needs analysis from a classroom observation conducted prior to writing the video script. The video drama was managed to cover the four aspects of fasting by dramatising others' experience of daily activities. All these aspects were taken into account to enhance the teaching-learning of 'fasting'. The product was evaluated formatively by professionals, teachers. postgraduate students. and secondary school students. To implement and evaluate summatively, eight form two classes out of 27 classes were randomly selected from eight secondary schools in Kuala Lumpur and Selangor, bringing the total number of students to 229. The students were administered to see their perception, understanding and internalisation of fasting as well as the video through open-ended questions administered immediately after the lesson. Most students perceived 'fasting' as a stronger, more beneficial and special ibadah (Islamic practice) compared to others. After watching the video drama, they responded positively towards using video drama in teaching fasting and admitted that their understanding and internalization had improved.

A number of studies on the Islamic city by western scholars since the beginning of colonialism often produced undesirable results. These works were considered harmful to the Islamic worldview, and are mainly responsible for the misconception about the history of the Islamic city. This study aims to expose these misconceptions. Two major factors stand out. Firstly, the biased western views towards the Islamic city, and secondly, the rampant negative perceptions regarding classical Islamic literature, including legal texts. In order to counter their arguments and to establish a proper Islamic concept of the city, this study suggests that classical Islamic legal texts be properly re-examined using an appropriate yardstick. The second aim of the study is to uncover the role of Sharic ah, especially fiqh, in coherently and consistently ‘producing’ archetypal and distinct ‘Islamic Cities’ throughout the Islamic world without substantial variation. For the purpose of this study, a great book of Islamic building regulations, namely Kitab al-Ic lan bi Ahkam al-Bunyan was selected to be the major source from which the Islamic concepts of building and property development have been developed. First, it was translated into English, and then the author selected several topics for a comparative study between the four Sunni schools of jurisprudence. The selected commentaries are basically a comparative study between these madhahib, looking at how each madhhab treated various building and c imarah problems faced by city dwellers. At the end the author concludes that the Islamic city, with its own building regulations based on the axiom la darar wa la dirar, is neither chaotic nor unorganized. It remains relevant to the modern built environment and further research to integrate the two look promising.

The fluid nature of the Internet as a communication tool gives rise to online learning. Colleges and universities are attempting to capitalize on the instant access mindset of people who use the Internet. Success of this new mode of learning cannot be assumed without an evaluation to determine its effectiveness and worthiness. This case study evaluates the e-learning implementation program of the University Tun Abdul Razak (UNITAE.) in order to identify its strengths and weaknesses and possible benefits. The researcher employed the survey method, supported by interviews. Van Slyke et al.'s evaluation model consisting of learner, institution, course and distance-learning characteristics was utilized. Employing stratified random sampling technique. Questionnaires were used to gather the data from 485 students, 63 administrative staff, and 63 lecturers. Descriptive statistics were used to analyze lecturers' and administrators' data, while multiple regression analysis was employed for student data. In-depth interviews were also conducted with some of the participants. The results of the multiple regression analysis indicated that course information (the course outline), learning flexibility, gender, and year of study (predictors) were principal determinants of student's e-learning success. This showed that the relationships between knowledge as a criterion variable and the predictors were statistically significant. However, the findings showed that students' CGPA was not a significant determinant of e-learning success. Moreover, Confirmatory Factor Analysis (CFA) of student's data provided evidence of a good model as there was no negative variance. Goodness of fit indices exceeded the recommended critical value, with GFT at .93; AGFI .90; IFI .95; TLI .94; NFI .93; CFI .95; and RMSEA .07.

In life, death is one of the greatest certainties, and it is always associated with grief and loss. A qualitative study was conducted to describe the Malay participants' grief experiences in losing a close family member and their reactions to the group experience. A series of bereavement support groups called "Living With Loss" were conducted. Group memberships were solicited through campus advertisements and word-of-mouth. The groups were closed and semi-structured. Memberships were voluntary. Interested individuals were screened and interviewed to ensure memberships met the inclusion criteria. Two homogenous groups were established at two different locations (IPTA1 and IPTA2). They were university students in bachelor's to doctoral degree programs at public higher institutions (IPTA), who had experienced death of a close family member. Both groups, IPTA1 and IPTA2, met seven and six times respectively in three semesters. Each session lasted for ninety minutes. The study adopted the participant-observation design with in-depth group interviews. Semi-structured open-ended interview protocols were used. Data were also collected through various group activities such as sharing photos, mementos or sentimental items, letter and journal writing. Follow-up interviews and phone calls complemented the data collection. All the sessions were video and audio taped, and transcribed for analysis purposes. The major findings mapped out the Malays’ unique coping reactions that can be recognized as Universal Responses, Spiritual-inclined Responses and Ethnic-specific Responses. The results of the study were clustered under three levels of categories which has its own sub-themes. The levels rank the data from "Universal responses" to the “Spiritual-inclined” responses and finally to the “Ethnic-specific” - which seemed to be the unique descriptions of the participants’ responses. As expected, universal responses like crying were found to be practiced by the Malays. The study presented evidence of the acceptance of crying as a typical grief reaction of the bereaved. However, the study revealed that religious understanding has made the Malay participants aware of the fact that crying, though sometimes inevitable, must be in moderate manner. Some coping expressions that were unique and specific to the Muslims reflected their awareness of Islamic teaching: increased actions of making doa (supplication) for the dead; getting closer to God as they remember the deceased; being patient and accepting (redha). The ethnic specific responses unique to the bereaved Malays were: frequent visits to the graves; the recitation of tahlil or Surah Yasseen and kenduri arwah. The group outcomes showed the participants' positive reactions to the group discussions and activities and how they were affected by the group experience. They found the new experience to be beneficial and would recommend such group to be continued and practiced more widely in the society. The groups played significant roles in providing an avenue for members to share their stories – something they could not even do with their families though they came from close-knit families. Other findings revolved around family issues, roles and relationships affecting family members. For instance, remarriages after deaths of mothers or fathers heighten the sadness of the bereaved as role shifts inevitably took place when a new member entered the family and replaced the loved ones.

The research aimed to develop and evaluate a web based tool that is designed to support the adult distance learner’s motivational self-regulation and self-direction. This is in response to the lesser amount of focus on the affective and motivational components in the provision of existing learning support. The goals of the research were concerned with developing research and theory- based design guidelines and finding the right elements to be built into the learning console. Three main components were identified: (1) Task negotiation, (2) Point accumulation status and (3) Task reminders. A four- phase design and development framework is used to describe the design decisions, implementation, and evaluation of the learning console by forty participants including experts in the field, learners, instructors and an instructional designer. The case researched was the Universiti Teknologi MARA (UiTM) online distance learning support; 40 participants were sampled through a non probabilistic mixed purposeful sampling technique where the instructors and the group of learners who met certain criteria were selected. Lessons learned from the evaluation exercises conducted at other sites were utilised to support the design of the learning console. Responses generated during the in-depth interviews and from the observations made in each phase were collated and analysed to furnish the improvements made in the next phase. Results indicated that (1) the learning console has the potential to support the learner’s motivational self-regulation and self-direction and (2) the learners have positive perceptions of the tool. The study also confirmed that for an online tool to be successfully implemented, various aspects including learner habits, learner induction to the system and instructor management of the system should be considered. Cultural entailments, prior learning experience, the instructor’s responsivity and skills in facilitating online negotiations were among the crucial factors identified to influence the utilisation of the learning console. Several categories of conclusions address the conditions that promote successful use of the tool, the barriers to its utilisation, and the revision of the design guidelines. Adequacies of research, future research options, and recommendations for further improvement of the tool are subsequently discussed.