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This paper deals with some of the norms of the establishment and emergence of civilizations according to the Qur'an and analyses the components of such norms. The Qur'an gives explicit attention to the laws and norms on which human societies and civilizations are based, directly and indirectly, by telling the stories of peoples in past eras. The Qur'an also emphasizes that giving priority to the pursuit of material aspects and elements of societies while neglecting their religious and moral aspects is a reason for the decline and collapse of civilizations, as was the case with the people of Sheba. This paper clarifies that the most important norms of the establishment of civilizations include focusing attention on beneficial knowledge and instilling the value of justice in society. The study explores some conditions of previous nations that vanished owing to the absence of these two basic elements, as mentioned in the Qur'an. In conclusion, this article argues for further studies of the Quranic approach to the issue of the rise and fall of human civilizations. Contemporary societies need to be enlightened by the Quranic perspectives on the issue in the light of the present human condition. [ABSTRACT FROM AUTHOR]

A vast number of studies have acknowledged the existence of Islamophobia, but few have attempted to deconstruct the concept. This study deconstructs Islamophobia into its constituent elements: hatred, hostility, and racism against Islam and Muslims. The study seeks to shed light on some methods applied by Prophet Muhammad (PBUH) in dealing with the roots of hatred, racism, and stereotypes. This can lead members of society to practice different forms of animosity between people based on religion, race, color, etc. In this context, the study confirms the depth of the prophetic biography and its ability to provide the modern world with systematic methods in dealing with its growing problems and challenges. Based on this biography, the study proposes solutions to the matter of Islamophobia, including the need for Muslims to interact with the regional and international societies from a standpoint of collaboration and engagement. This would be for the universal benefit of all societies and humanity in general. [ABSTRACT FROM AUTHOR]

The Japanese were the only colonial power that challenged British hegemony in Sabah, then known as “North Borneo”. In 1941 they attacked and defeated the British North Borneo Company (BNBC) and assumed governance of the land for the remainder of the war. Although their presence was temporary, it was enough to fundamentally alter the course of the history of Sabah. This paper explores the effects of the Japanese occupation during the years 1942 to 1963, concentrating on economic, political, and social progress. This includes two distinctive periods: the invasion and occupation (1942-1945) and over the longer term, including both positive and negative effects for local peoples. This study is important to understand the reasons for the transition of Sabah from a British Protectorate to a Crown Colony, set against its role in the framework of the Japanese “Greater East Asia Co-Prosperity Sphere”. Studies of the history of Sabah in general are lacking, particularly concerning the important years of British colonialism, the Japanese occupation, and the decolonization period. This study draws on archival and library resources to find that the Japanese occupation brought problems to certain parties and fields, alongside some tangible benefits for some groups. It is hoped that this study will open up historical understanding and investigation of the significance of Japanese influence in Sabah. [ABSTRACT FROM AUTHOR]

Prior to his renewed incumbency, as the fourth Prime Minister of Malaysia, Mahathir Mohamad (b. 1925) was able to remain in power for a more prolonged period compared to his predecessors. He was actively involved in galvanizing political action immediately after the independence of Malaysia and did not abandon active politics until his 2003 resignation. Under Mahathir's leadership and guidance, Malaysia made remarkable economic and political progress. He oversaw many innovations in the fledgling democracy and was able to develop the country due to his exceptional leadership qualities. His style and attitude towards engaging with problems, particularly his stance during the Asian Monetary Crisis in 1997, was highly criticized by some, and labelled as dictatorial. This stigma did not detract him from the path he considered right for Malaysia, and under his leadership he garnered worldwide appreciation for his national efforts and success in overcoming the economic crisis. Mahathir is undeniably an excellent case study as a prime minister, as well as a highly productive person. He contributed to a better understanding of modern Malaysia and his own tenure as PM in a series of books and articles. One of the significant aspects of his political heritage is his influential charisma and leadership. In all of his undertakings he has attracted both passionate support and hatred from friends and foes, but his political footsteps have always been certain and directed toward Malaysia's national wellbeing. Mahathir is a politician with sharp views on many issues and he was profoundly brave in verbalising them in the public arena, within Malaysia and internationally. His clear posture and speeches without fear made him a world-embracing political personality. This descriptive research study adopts a qualitative approach to analyse historical information, documents, memoirs and articles, and books to better understand the leadership of Mahathir. [ABSTRACT FROM AUTHOR]

Following their violent suppression of the Indian Revolution of 1857, the British founded and consolidated their secular empire in the Indian Subcontinent, which marginalized and bypassed religion as far as possible, particularly Islam, which had been the official religion of the Mughal ancien régime. Contemporaneous Ottoman efforts to counter European imperialism led to Sultan Abdul Hamid II's (r. 1876-1909) policy of pan-Islamism, particularly the call for Islamic unity against the Russian aggression against Turkey in 1877. It was at this critical juncture that some Indian Muslim scholars gallantly volunteered to counter this threat, and to preserve the Islamic faith and heritage worldwide, despite the severe problems faced by the Muslims in India itself. This study highlights the role of an eminent scholar in this movement, namely Allama Shibli Nu'mani (1857-1914), who in 1914 conceived the idea of founding the world-famous Islamic research institute Darul Musannefin Shibli Academy in his home town of Azamgarh, Uttar Pradesh, India. Shibli was very active and instrumental in collecting donations from the wealthy landowners (zamindars) among the Muslim elite in his hometown of Azamgarh for the Ottoman cause, raising 3,000 rupees, which was handed to Husain Hasib Afendi, the Ottoman Consul in Bombay in 1877. Furthermore, his eloquent poetry rallied Muslims across India to support the valour and heroism displayed in the jihad by Ghazi Usman Pasha against the Russians. Shibli travelled to Istanbul in 1892 and met with the Pasha, on whose efforts Tamgha-i Majidi (gold medal) was granted to Shibli on 13th Muharram, 1310/7th August, 1892. This article is based on Shibli's major works in Urdu, particularly his arousing eulogies (qasaid), Turkish archival reports, newspapers and magazines, and secondary sources in Urdu and English. [ABSTRACT FROM AUTHOR]

This paper studies waqf projects including schools, mosques, orphanages and housing built by Turkish aid agencies in Aceh province of Indonesia after the 2004 Aceh Tsunami following the Indian Ocean Earthquake. Such projects continue to be actively supported and to serve the Acehnese community, playing an important role with local organizations. Besides the Turkish Government, NGOs such as Turkish Foundation Institutions including the Turkish Red Crescent (Kızılay), Deniz Feneri and Humanitarian Relief Foundation (IHH) are the main groups considered in this study. The paper situates Turkish waqf in the long-term history of relations between Turkey and Aceh, dating from the mid-16th century, which was reinvigorated by Turkish solidarity following the 2004 tsunami. Essentially, the fact that there is a serious lack of literature on studies of these institutions and activities and their deeper cultural significance is the main rationale for presenting this work. The main purpose of this study is to examine the foundation and relief works from Turkey to Aceh after the shocking earthquake of 9.1 magnitude, which resulted in 126,741 deaths, 93,285 missing and massive destruction of property and infrastructure on 26th December 2004 in Aceh. [ABSTRACT FROM AUTHOR]

This study traces the history of the origin and development of Unani medicine in the Islamic world and its later blossoming in Persia. Based mainly on Arabic, Persian, Urdu and English sources, the study focuses on the intellectual legacy of the Muslims in the development of Unani medicine and their interest in the progress of medical sciences, when a number of classical works were produced by great Muslim scholars during this period that provide evidence of organized medical care that provided the basis for modern medicine as it emerged from the 17th century onwards in Europe. The early Muslim scholars' works were focused on the integration or Islamicisation of human knowledge in the areas of medical and health-care sciences as well as those who seek to understand the role of moral values and Maqaṣid al-Sharīʿah ('objectives of Sharīʿah) in medical and healthcare practices in a more comprehensive framework, exposing the dynamic contribution of Islamic civilization to medical progress that was later obscured in modernity by Western ideologies. [ABSTRACT FROM AUTHOR]

This phenomenological study explores the lived experience of refugee mothers in Malaysia, specifically Rohingya asylum seekers (the most persecuted Muslim minority from Myanmar), using a qualitative research design. Semi-structured, face-to-face, in-depth interviews were held with 20 Rohingya refugee mothers with the aim of providing rich description of the lived experiences related to mothering among refugee and asylum seeking women in Malaysia, thereby filling a significant gap in the research literature. The mothers shared a range of lived experiences that affected their experiences as mothers, including negotiating an opaque and hostile asylum system, and unemployment leading to poor living conditions. Children's education, well-being, and religion were found to be coping mechanisms that enabled them to feel comforted. As the experiences of these mothers were threatening, they were inhibited from giving the best to their children, yet some of the mothers developed a sense of resilience in dealing with their situation. The implications of the findings are discussed in light of the roles that government agencies and professional bodies share when working with refugee mothers. [ABSTRACT FROM AUTHOR]

Muslim presence was manifest in the coastal regions of Southern India from the earliest days of Islam, as evidenced by the establishment of Arab trading settlements, with minor political impact prior to the conquests in Northern India from the beginning of the 8th century, which solidified the influence of Islam leading to tangible political and socio-cultural impacts in the region. The history of India furnishes an amazing picture of the syntheses of many divergent cultural trends which were gradually transformed by a process of mutual adjustment and assimilation. Islam played a significant role in this by contributing to India's multi-cultural and multi-religious ethos, embedding the subcontinent in the Arab-Islamic maritime civilization, stretching from southern Africa to China, particularly in connecting Africa as well as the great Turkic empires of Central Asia. It offers a pertinent example of the interaction of human minds and the effects of cultural and civilizational contacts on indigenous customs, religion, literature and arts. This paper examines the impact of Islam in the Indian Peninsula from three different angles: its political predominance, its intellectual and cultural impact, and finally, its influence on art and architecture. Based mainly on Arabic and Persian sources, the article focuses on the intellectual legacy, achievements and the role that the Indian Muslims played in the Indian subcontinent during the Delhi Sultanate, the first major Islamic political authority to govern large parts of South Asia. [ABSTRACT FROM AUTHOR]

The Indian subcontinent has contained a vast array of ethnicities, cultures, traditions and languages since the beginning of civilisation. While classical Indian civilisation was based on Sanskrit, the sacerdotal language of the Brahmins, this sacred language did not affect the general mass of people, nor literature beyond a privileged elite. The first true lingua franca that transcended caste barriers to a certain extent was Persian, which was adopted by the ruling dynasties of Muslim India (who themselves were generally Turks or indigenous Indians rather than Persians), their Hindu peers, as well as the civil servants. However, from the beginning of the seventeenth century Urdu began to form around the lower echelons of society as a pidgin common tongue to enable communication between the myriad ethnicities of the Mughal Empire, ultimately restricting Persian to a refined language of culture and courtly life in the Mughal court and becoming a vibrant and dynamic language in its own right, thus becoming the first literary language with a substantial original contribution from Indians since ancient Sanskrit. This article charts the adoption of Persian and later the emergence of Urdu as spoken and literary languages in the Indian subcontinent using original sources in those languages. [ABSTRACT FROM AUTHOR]

The All-India Muslim League (AIML) was formed in 1906, with the primary aim to improve the educational and socioeconomic status of Muslims. Allama Shibli Nu'mani (1857-1914) put forward an argument in support of Muslims recovering from the political stupor into which they had fallen after the British suppression of the 1857 uprising. He encouraged Muslims to participate in democratic politics in India, departing from the educational focus of his mentor, Sir Saiyid Ahmad Khan (1817-1898). Shibli advanced a strong critique of the Muslim League's limited ambitions in comparison with the Indian National Congress (INC). His critique, notably in ironic and emotive poetry, signiicantly contributed to the national discussion pertaining to the Muslim League's reform and restructure. Based on Shibli's original writings, this paper analyses his critique of the Muslim League and his efforts to overhaul its structure and policies. It examines the response of the Muslim League to these critiques and studies the extent to which its structure and policies changed. [ABSTRACT FROM AUTHOR]