This research studies the first book written in Islamic literature on medical ethics. The main aim of this work is to identify the foundation on which al-Ruhāwī, the author, built medical ethics. The thesis shows that this book was written according to the Islamic worldview - despite the claims that the author was aNestorian Christian. The second finding isthat the author placed emphasis on belief as an important criteria. He bases his other arguments on medical ethics on this point of view.The ethical standard of al-Ruhāwīstems from both responsibilities on and rights forthe mind, the body and the soul. The study also shows how a theoretical (philosophical) base will affect the practical ethical codes: professionality test and the treatment fees. According to this thesis,the philosophy in general and Islamic philosophy in particular can deliver a better understanding of and effect onMuslim medical students, and will also reduce the dichotomy between what they believe (religion) and practise in medicine.

This research reviews the criteria of ahl al-bayt in the Qur’an and Hadith using a framework composed of four terms: definition, identification, attributes and merits. It also comparatively examines the Sunnite and Shiite criteria of ahl al-bayt in the Malaysian literature following the same terms. Data collection included those from books, articles, journals, newspapers and websites. From the Qur’an and Hadith, it is found that biological indicator and marital bonds are not the main criteria to be an ahl al-bayt. The other possible criterion promotes piety as tantamount to a pre-requisite. However, it is generally undermined by a more popular consanguine type of ahl al-bayt adopted by the majority of Sunnite and Shiite factions alike. While the understanding of the Sunnite following this line of arguments is relatively diverse, the Shiite is coherent. Among the Malay Sunnite ahl al-bayt whose strong view is based on genetic definition of popular understanding, there exists a tendency to resurrect the elevated statuses of the long-lost celebrated “royal Malay-ahl al-bayt” dignity. This trend includes acknowledgment of the most rightful model of born ahl al-bayt scholars for the Muslims to follow. As far as the banned Malaysian Shiite minority is concerned, they follow the faction’s universal obligatory agenda of restoring allegiance to the caliphate of ahl al-bayt. Since ahl al-bayt is revered in both Sunnite and Shiite traditions, opening minds to yet another possible appreciation of the theme is hoped to prevent it from falling prey to severe manipulations.

This study on Roman-Arab relation embraces its political, cultural, military and religious relation from the first to the 4th century CE, and extends to the 7th century CE to include Byzantium-Arabia political and military encounters. The discussion takes into consideration the opinions and reports of prominent classical historians, especially Cassius Dio and Herodian as well as other published archeological research. Archeological reports are also gathered from most secondary sources. In dissecting and analyzing Roman history in the East, the use of sources that are considered primarily Islamic that are the Quran and Hadith- strays from traditional classical historiography, however it is still relevant. In the Holy Scripture of Islam, evidence has been found against the theories of Edward Gibbon and this provides a platform for evaluating Roman history in an alternative light. The research concludes that Arabia was an agent of a ‘cultural revolution’ in the late Roman Empire, especially in military organization and urbanization. The researcher also discovers that in the last years before the Western Roman Empire succumbed to barbarian invasion and handed the baton to Constantinople as her successor in the east, Arabia was the advocate of Roman culture. What has diminished or almost annihilated in the West was continued by the Romanized people of Arabia and its representing institutions. This study has emphasized the importance of pre-Islamic tribalism, religion and society of Arabia through vassals and allies to Rome, and has possibly become the epilogue for Europe’s enduring fascination of the East.

This research has made a comparative study of the art of making beads of different faiths with particular reference to Buddhism, Christianity and Islam. They have been considered within the elements of their history, origins and evolution, the variations in types of materials used and possible symbolic influences of those choices, the usage of additional pendants, the association with a leading figure within each of the religions, colour, the use within chanting and recitation, and the etymology of the words used to describe them within each of the relevant languages. The demographics of the populations who use the rosaries have also been investigated to determine any possible correlations between rosary usage and the economic status of the countries of abode of the devotees. Each religion did not develop the idea of a rosary independently and then implement it as part of their prayer ritual. The preferences for any given design and the various types of materials used are based upon two main parameters, the traditions of the particular religion, and the societal cultures that often predate those religious traditions. One of the important goals of this research was to determine where these two factors impacted upon the rosary design within each of the chosen religions. This was then used during the comparative analysis to determine where any possible acculturation may have taken place between the different civilizations, or where prior primitive forms of religious practices display commonalities. During this process the research has also brought to light certain differences within the methodologies of how the different faith systems use natural phenomena as a vehicle for the devotees to understand their own particular faith system better.

The term espionage activities refers to an acts of installing spies in order to collect secret information in other countries.The ultimate aim of espionage activities was to examine the condition of other countries before a suitable method to invade those countries was created. Such activities had given a great impact on Malaya during the World War II because it resulted in British Malaya fell into the hands of the Japanese. It is believed that these two superpowers in their struggle to control Malaya during the war years had conducted espionage activities which in turn affected the life of the local people in Malaya. Thus, the aim of the study is to provide a detailed research about the British and Japanese espionage activities in Malaya since there was a supposition that the Japanese had never gathered secret information on Malaya. Instead, the Japanese espionage activities in Malaya were believed to be merely a propaganda that was set up to promote fear among its enemies during the war. So, the research was undertaken with the aim to highlight the act of Japanese espionage activities in Malaya and the counter-measures taken by the British in facing that of the Japanese. Finally, it analysed the effects of the British and Japanese espionage activities on the life of the local people in Malaya. This study was based on a library research using data from both primary and secondary sources including archival data.

This research discusses life and careers of the Mongol Khan Hulagu and the Abbasid Caliph Mansur in the light of the Machiavellian leadership theory. It aims to explore whether Machiavellianism is a necessary attribute in ensuring an undisputed rule or dominion. Although Machiavelli’s advocacy of ruthlessness and deception promises a successful, unchallenged reign, it largely ignores the psychological aspect as well as the repercussions of suppressing the spiritual self. With reference to al-Mansur, who epitomized the Machiavellian prince, it can be deduced that this eventually leads to psychological trauma, as a result of guilt and fear of retribution, casting a shadow on one’s political success. Thus, this questions the adequacy of The Prince as a practical philosophy, and shifts attention to the all-encompassing nature of Islam which secures political stability and success, without having to sacrifice moral consciousness. Hulagu, whose mission was to restore peace and justice (along with securing Mongol dominion) in the troubled lands of Persia and Iraq, leaned more towards Islamic principles than Machiavellianism in conducting his conquests. Though Hulagu’s career eventually faltered as a result of military defeats, the foundations laid by him contributed to the prosperity of the Ilkhanid Dynasty, which only came to an end due to biological (not political) causes as the last Ilkhan died childless. Mansur’s failure to leave a lasting impression on Abbasid governance and the very nature of its disintegration and humiliating defeat question his success as a consolidator of the Abbasid Empire. It also poses a question as to whether a successful reign is determined by economic or cultural attainment. This is discussed with reference to the Khulafa Rashidun to highlight that material prosperity, though necessary, is only temporal, and a ruler’s ultimate triumph lies in contributing to the later generations by inculcating a sound ideology and establishing a strong moral foundation.

Tolerance and responsibility are important among society to establish a good quality of life. This study explores the situation in Sabah between 1945-1963 by giving special attention to the cooperation between the natives and the Chinese immigrant community. The cooperation focuses on the fields of socio-economic and political fields. It shows the significance of cooperation between both groups of people in the development of the region after World War II. Before the war, the situation in Sabah could be considered as developed. However, everything changed after the region faced heavy destruction through the war. A lot of efforts had been placed to re-establish the region. This study will then examine how the cooperation among the people can be established. Cooperation is one of the core elements for any countries or nations to create a civilization or development. It cannot be denied that cooperation is not an easy thing to bring forward in a multi-cultural society. Sabah consists of different groups of people and, as a result, cooperation became a big challenge to develop. Therefore, this study investigates the responses of the natives and the Chinese community on this. In this study, primary and secondary sources were used in searching for the information regarding this topic. The findings indicate that cooperation can occur because of the people and the situation of the land.

This research seeks to examine if there are signs of Islamophobia in the works of two large entities – the media called Fox News Channel (FNC) and the think-tank called International Crisis Group (ICG). Both started to operate around the same time, 1996 and 1995, respectively and accumulated vast experience in what they do. Islamophobia is an exaggerated fear, hatred, and hostility towards Islam and Muslims that is perpetuated by negative stereotypes resulting in bias, discrimination, and the marginalization and exclusion of Muslims from social, political, and civic life. This was officially declared a problem by the United Nations Alliance of Civilizations in 2011, while the League of Arab States has identified Islamophobia as an important area of concern. In this research, it was contraposed to the neutral scholarly, professional approach according to the tradition of professional scholarship applied by Western scholars to studies of the Muslim world. The data analyzed were selected primarily from FNC website (articles and TV programmes), ICG (reports, articles) and other related websites, and chronologically framed for 2011–2013. In 2011, the Syrian problems started to escalate into protests and later on into the civil war, while ethnic tensions in Myanmar received new development with a series of massacres in different locations and rising wave of anti-Muslim violence. In 2013, both conflicts reached a ‘hot phase’, but the approach of the two agencies in question to the issues of Syria and Myanmar was different since different geopolitical interests were at stake for each of them. The research found that although there are vivid signs of Islamophobia in the work of FNC when it concerns a wide range of issues, from Tahrir square events in Egypt until domestic matters in the USA, in the case of Syria, both FNC and ICG demonstrates rather Orientalist approach in its negative sense based on the continuously promoted need for the Western governments to intervene or make any decision with regards to the events happening in the two Asian countries. Thus, sometimes distortion or selective choice of facts served to the Orientalist purpose as set by Edward Said – to control and manage the Orient. ICG reports may serve as a useful source of information if read with a certain extent of criticism. As for FNC, since it has turned to be an absolute antipode of its motto ‘Fair & Balanced’ and to put forward opinions instead of facts, it is not recommended to be watched unless for a purpose of media study. The results do not fully confirm the hypothesis, but to modify it as the methods of covering the events were thoroughly investigated in the process. Their target audience and style of broadcasting ideas and findings are different, but the urge to create condition where the Orient can be better managed by the Occident is similar for both of them, while expressed in a differing manner.

This research seeks to confirm the prevalence of diversity in Islamic thought and tradition among as?tizah teaching in full-time madrasahs in secular Singapore. Delving into the perspective of students on issues ranging from general preference of learning approaches to explicit issues pertaining to Sufi-Salafi divide, the research attempts to let the first-hand recipients of Islamic knowledge and education in these private institutions to provide a honest and straightforward picture of what their respective as?tizah are like in terms of their teaching styles and messages. Another primary focus of this research is to address how these teachers convey the issues of having differences of opinion among scholars of past and present, as portrayed in their teaching styles and as understood by students through the learning approaches provided in class. One main instrument was developed to collect data, which is a questionnaire adopted from various researches, writings and studies pertaining to the subject matter. The findings indicate an existence of a certain degree of diversity among asatizah of full-time madrasahs in Singapore. Respondents have given various accounts of experiences that they have gained from their madrasah education, especially those who have been in at least two different madrasahs throughout their knowledge seeking journey. Based on the answers given by these respondents, while asatizah are sometimes divided in the way they teach and the perspectives that they convey one important aspect of Islamic education i.e. possessing good morality is agreed by all. Furthermore, these students have unanimously agreed that not everything that these asatizah convey in class are regarded as the definite truth. This is especially agreed by those who have realized the existence and prevalence of having differences of opinions and disagreements on certain aspects of religious practices and rituals. While most of the data findings provide the necessary information needed, a few of the respondents were rather hesitant in providing their answers to some controversial questions, in addition to others who hardly had much idea on what and how to answer them. Even so, the researcher has found that the answers given by the respondents vary in terms of level of understanding of these individuals on certain issues and questions raised to them.

In the early 16th century, Osmanli Caliphate was a formidable force, feared and adhered to by most European powers. England, an emerging empire was anxious to discover new opportunities and possible new ally in the Osmanlis against any possible threat. Thus, Elizabeth I granted the establishment of Levant Company in 1581 and blessed it with funds and political leverage for the future of the empire. Beginning 1582 until her majesty’s death, the company had initiated and excelled English economy, diplomatic relations and socio-political understandings with the Osmanli court, which eventually benefitted both empires. Hence, this study examines the role of the Levant Company in addition to its impacts and legacies which lasted for another 300 years in the Levant region. The study initially focuses on trade and economic concerns and later discusses further the diplomatic and socio-political effects. Emphasising only on its early years from 1580 to 1602, the study draws from a series of data retrieved from archives, personal records or diaries and scholarly works. Consequently, this study highlights the unique relationship of these two distinct empires from both English and Osmanli court perspectives.

Since the early 1990s a growing Somali diaspora has been identified mainly in the west due to Somalia’s unstable political and economic conditions. Somali communities residing in Muslim minority countries face many challenges that hinder many facets of life. In Canada, unofficial records, reported that approximately 150,000 Somalis reside within Edmonton, Toronto and Ottawa. Due to the lack of a proper family structure Somali youth have become victims of a failed social structure; that begins with their deficiency in education and employment, along with their high level of criminality and incarceration. Unfortunately for many Somali males these struggles lead to their fatal deaths. Therefore, the Canadian government, local authorities and Somali communities have collaborated together to combat these struggles faced by Somali youth. As a result, youth programs have been established in Somali communities across the country in order to positively develop Somali youth in the Canadian society as productive citizens. This research provides a descriptive and comparative analysis on Somali Youth programs in Toronto, Edmonton and Ottawa. The goal of this research was to examine youth programs in these three cities based on the five Cs model. A total of 190 questionnaires were distributed and five semi-structured interviews were conducted with Somali youth in the three cities. 70.5% of Somali youth have participated in youth programs for longer than three months. The findings suggest that youth are more likely to stay in youth programs for longer periods of time after participating for longer than a month. The mean scores of 3.8 (competence), 3.7 (confidence), 4.2 (connection), 2.9 (character), and 3.1 (caring), suggest that overall, Somali youth programs do provide opportunities to enhance youth development. When the total means scores for all five Cs were combined, the three cities showed to have the same average over all with slight variations. Edmonton scored the lowest for competence however; it displayed the highest means in all other areas. Toronto showed to have the lowest confidence and connection mean scores out of all the cities. Ottawa had the lowest mean score by far in comparison to the other two cities. It had 2.7 for character, which was an all-time low, no other city, scored lower than the average mean. This research concluded that based on the five Cs model; both the questionnaires and interviews determined that, Somali youth programs in Canada effectively promote and enhance positive youth development.

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This study entails a comparative analysis of an Arabic medical handbook, Zād almusāfir wa-qūt al-ÍāÌir (Provisions for the traveler and sustenance for the sedentary), written by Ibn al-Jazzār of Qayrawān (d. 369/979-80), and its Latin translation, Viaticum peregrinantis, authored by Constantinus Africanus (d. ca. 483/1090). The Latin version was introduced into a different intellectual environment than the Arabic original, and the text is examined for the changes that it underwent in order to suit the needs of its Latin readers. The textual analysis of the Latin translation shows that it remains very close to the Arabic original in terms of structure and contents, yet differs in terms of length and identification of sources. The Viaticum was designed as a concise textbook for the medical school of Salerno and only conveyed the factual contents of the original work. References to contemporary Arabic sources are omitted whilst references from the Greek and Hellenistic traditions are preferred in order to ensure its acceptance in Latin medical circles. The author then explores the place of the Viaticum in Latin medieval medicine as taught at medical faculties during the twelfth and thirteenth centuries. The popularity the Viaticum enjoyed remained limited to French medical circles, as documented in a number of commentaries written upon it up to the fourteenth century. The majority of Constantinus Africanus’ translations including the Viaticum have remained unpublished. Critical editions of his works are necessary to provide a firm ground for an adequate appraisal of his role as a transmitter of Islamic-Arabic medicine to the West.

The need to reconcile Islam and modernity assumed its prime in the discourse of the scholars and intellectuals throughout the 19th century. This issue was said to be addressed solely through the reform of the Islamic political, economic and administrative system along the Western pattern. While some scholars arguably condemned this view as a lavish infidel imitation, others justified it substantially from an Islamic standpoint, not only as a necessity but also as having been entrenched in Islam. Khayr al-Den al-Tenise had a pioneering effort in conceptualizing as well as Islamizing the whole reform project through his masterpiece entitled, Aqwem al-Maselik fe Manrifat Alwel al-Mamelik. The approach he espoused to implement his reform ideas, and the indelible impact that they have left, particularly, on Tunisia, his adoptive country, and, generally, on the Muslim world are the major focus of this research.

This research aims to introduce Islam and Muslims in South Korea to non-Korean readers of history, especially given the increasing popularity of Korean culture, particularly in the music and entertainment industries. This study therefore provides insights into the existence of the Muslim community in South Korea, something that is unknown to many and also on the challenges and problems facing both Korean and foreign Muslims in South Korea. It has been more than half a century since the end of the Korean War in 1953 when Islam first established its foothold in South Korea, yet to date only about 0.02% of its population is Muslim (about 45,000 South Korean Muslims) while the number of foreign Muslims continue to increase, reaching about 200,000 in number. Using a qualitative approach and interviews with Korean Muslim individuals, this study provides information on how Islamic da’wah was carried out in South Korea, the factors contributing to the spread of Islam, and challenges facing the da’i in performing da’wah. Moreover, this study also provides information on several Muslim countries, Muslim organisations and the individuals involved in da’wah activities in South Korea, especially with regard to their efforts and contributions. Finally, this study highlights the prospects of Islam in South Korea and presents several suggestions on modern ways of carrying out da’wah in the country in the 21st century.

Hui merchants have played an important role in the international trade and economic development of historic China. Since the arrival of their ancestors in Tang Dynasty (618-907), during the last 1300 years, Hui merchants have experienced rise, decline, and revival in the business history of China. During the Tang (618-907), Song (960-1279), and Yuan (1271-1368) Dynasties, the Hui merchants have been very successful and wealthy had almost monopolized the international trade between the China Empire and the rest of the world. After the Ming Dynasty (1368-1644), however, their business empire began to collapse gradually. Now in the 21st Century, the fast-paced globalization process has brought about intensified competition to all business across the world. Hui merchants in China are no exception. In order to survive and prosper in the non-Muslim country with a predominated secular culture, it is essential for them to learn from their past glories and decays. In our view, Hui merchants might be able to revive their glorious past in this new environment by subscribing to fundamental values of Islam. In this study, we first introduce the historical background of Hui people and Hui merchants. Their cultural practices that are associated with business and economic activities are then discussed. Last but not least, we discuss about the Cyclic Theory of Ibn Khaldun, and how his Cyclic Theory could be applied to explain the rise and decline of the Hui merchants. In sum, our study concludes that the adherence to the teachings of Islam is the most important impetus for the historic rise of the Hui merchants.

The Island of Hormuz, an important commercial center in the Persian Gulf, has facilitated international trade between three continents of the old world: Asia, Africa and Europe for many centuries. Before the arrival of the Portuguese at the end of the 15th century, local rulers had already achieved significant progress and development. It was known for its wealth, beauty, and luxury. The Cosmopolitan city of Hormuz was populated by thousands of people from different countries, races and beliefs. They were enjoying full justice and represented a good example of coexistence. However, following the Portuguese invasion in the 16th century, Hormuz suffered heavily. Since then, Hormuz and the Persian Gulf have witnessed many ups and down in history. This study examines the manifestations of economic development of the Island of Hormuz between the 14th to the 16th centuries, and analyses the different of socio-politic and economic factors of its rise and fall under the local and foreign rulers. The research follows the qualitative and analytical approaches, based on published and edited primary sources as well as the secondary sources available in English, Arabic and Persian. The study determines that the local Muslim rulers of Hormuz were very capable and successful in their administration and the development of their region. By providing of Justice, security, tolerance, and facilitating the trade activities between East and West, the local rulers succeeded in changing the barren Island to the developed and advanced commercial city which was visited by thousands of traders every year.

Islamic educational system in the Malay Peninsula began with the arrival of Islam to the region. The need for Islamic education by the natives of the Malay Peninsula grew exponentially from as early as the 18th to the early 20th centuries. As a result of the natives’ cumulative need, pondoks and madrasahs were formed as early as in the 19th and the early 20th centuries respectively. Both educational institutions were initiated by ‘ulama and Muslim modernists, who experienced the Makkan and Cairo educational systems. These educational institutions played an important role in educating the Malays since they provided the best education compared to vernacular and secular schools, which were established by the British. This research examines the role of ‘ulama and Muslim modernists in transforming the idea of traditional and modern religious system in the region from early 19th to the early 20th century. In addition, it also focuses on the features of both educational institutions and their impact on the native Malays in the region. In a nutshell, Malay Muslims’ education in the region particularly at the pondok and madrasah is a transformation of the Middle East Islamic educational system. This idea, which was initiated by u’lama and Muslim modernists, have brought many improvements towards the Malay society in areas of politics, social, and economics.

This study examines how migration affects the population and the inter-ethnic relations of people in Johor during British rule from 1885 to 1941. This study also addresses the correlation between the land, the policy-makers of the Malay rulers and the British government, the migration and the people in Johor. It is thought that the British was responsible for the making-up of Johor’s plural society as well as the state’s prosperity. However, it is imperative also to rectify the role of Malay indigenous rulers in the migration process. In dealing with migration and its effects on inter-ethnic relations in Johor, one aspect to look at is the law and legal codes, especially the state’s constitution, Undang Tubuh Johor, which is the first written constitution in Malaya. It was an instrument used by the local rulers in dealing with migration and this, in a way, explained the peaceful state of Johor in comparison to other Malay states during that time. By using archival materials such as state census records and ne

This dissertation studied one of the intellectual heritages of the Malay society in the corpus of law; the Ninety-nine Laws of Perak. Basically, this study analyzes the influence of Islam and adat in this set of laws and the nature of the interactions between the two. Instead of seeing those interactions as conflicting in nature and creating tension between them, this study points out that those interactions actually happened in a harmonious and tolerance manner. Despite all the shortcomings, traditional Malay society theoretically believed that it was adat which needed to be conformed by Islam and not vice versa. Hence, to achieve these aims, this study analyzed the Islamic elements in this set of laws such as the aspect of statesmanship, laws on qisas, hudud, marriage and divorce. As for the adat elements, first and foremost, this study highlighted that adat has been unanimously accepted by Muslim scholars since the16th century as a subsidiary source of laws in Islam. This was followed by analyzing the extent those adat elements such as laws on agriculture and transactions conformed to the guidelines provided to be accepted as source of laws. A key distinction of this study is that the existence of adat elements in traditional Malay laws did not make them “less” Islamic. Previous studies tend to put qisas and hudud as the benchmark for the traditional Malay laws to be accepted as “Islamic-based laws”. Yet, Islam is not only about qisas and hudud. It is also highlighted in this study that for a fair assessment of the traditional Malay laws, it is time for researchers to accept them as it is, instead of comparing them with the contemporary concept of laws. After all, these traditional Malay laws signify the intellectual legacy of the Malay society and their civilization.