Purpose-Reflections about fostering moral and spiritual qualities are the key point of view when considering the essence of religious beliefs in the theories about moral foundations. As a part of the spiritual values aimed at instructing human beings, mainly Muslims, tawakkul (trust in God) and tawhid (belief to God) are to be enhanced to situate the core religious foundation as the basic element for life at individual and social levels in the Muslim communities. This paper aims to critically examine tawakkul and tawhid to strengthening divine values as a foundation of self-regulation in religiosity.
Purpose Increasing diversity leads to local, national and transnational challenges requiring a novel and explicit problem-solving approach. Practical wisdom, which emerges from an integration knowledge and ability through religious awareness, can promote peaceful coexistence in diverse societies with adequate theological and educational infrastructures. This paper aims to critically examine practical wisdom as the religious awareness to underlying building harmony in the diverse society. Design/methodology/approach Literature from refereed and peer-reviewed journals and articles was reviewed using thematic topic analysis to propose a model of the practical wisdom as a foundation for building harmony in a diverse society. Findings This result shows that there are several discussions with specific objectives of practical wisdom as the result of core understanding of religious awareness underlying the potential solutions in the diverse society; the significant essence of practical wisdom as the core element for building harmony; exploring how practical wisdom should be a wide particular element in building integrity and harmony in the diverse society. Originality/value Practical wisdom can establish peaceful and respectful relations amongst diverse segments of the population. It is, therefore, crucial for scholars and practitioners to explore practical wisdom in depth and devise ways of promoting this important characteristic at a social level through the exchange of common ideas and goals.
Although the legal provision with regard to mualaf (new Muslim convert) registration is clearly stated in the state Islamic enactments, there is no any written law to determine the naming for mualaf. Starting from the year 1981, Malaysian religious authority published an official guideline on the naming for individuals who convert to Islam which is lately being criticised by some mualafs. This article intends to discuss the concept of naming from the Islamic perspective, issues related to naming of new Muslims and naming policy that administered at the religious institutions. Besides of that, the article also will discuss the narratives of mualaf regarding the implication of Muslim naming policy towards their personal life, identity, and family dynamic.
Islam merupakan agama persekutuan Malaysia dan merupakan salah satu faktor utama dalam politik dan kerajaan. Ia telah sebati dengan kehidupan dan cara hidup masyarakat Malaysia yang berindukkan orang Melayu beragama Islam sejak dahulu lagi. Sebagai sebuah negara bermajoriti muslim, Perdana Menteri selaku ketua kerajaan berasa bertanggungjawab menjalankan projek Islamisasi Malaysia hasil keadaan semasa dan desakan daripada pihak luar dan dalam kerajaan untuk memenuhi keperluan sebagai sebuah negara majoriti muslim. Pasca kemerdekaan yang ditandai selepas 31 Ogos 1957 sehingga sebelum perubahan menjadi negara industri menyaksikan Islam mula mendapat tempat dalam segenap aspek pentadbiran kerajaan secara berterusan berdasarkan sumber-sumber yang telah dirujuk. Hasil kajian mendapati pelbagai usaha telah dilakukan oleh ketiga-tiga Perdana Menteri pasca kemerdekaan yang mana dilakukan secara berperingkat kerana mahu menjaga keharmonian kaum dan kestabilan negara yang baru sahaja mengecapi kemerdekaan. Fokus utama Islamisasi kerajaan pasca kemerdekaan dijalankan di dalam bidang pentadbiran, pendidikan, perundangan dan ekonomi. Ia berterusan sebagai suatu keperluan agenda Perdana Menteri Malaysia dalam merealisasikan Islam sebagai agama persekutuan.
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