Empowering Muslim Women Though Executive Coaching & Mentoring

This paper examines the role and effect of executive coaching and mentoring on the empowerment of Muslim women and enhancing their levels of contribution. It further substantiates the manner in which executive coaching can accommodate both the nature and needs of Muslim women while further unleashing her respective talents, creativity and skills. The study further highlights the role and significance of coaching in spheres relevant to family, as well as social and career development. This study highlights the use of the strategic technique for personal and leadership development set to explore talents, leaders and implicit abilities. Moreover, it exhibits the flexibility of self-coaching and its appropriateness for Muslim women, especially concerning self-development, which in turn influences social and institutional development. This inquiry highlights a number of practical results which emphasizes the viability and efficacy of executive coaching on personal and institutional levels as far as the making of better world for Muslim women is concerned

Syariah Courts in Malaysia and the Development of Islamic Jurisprudence: The Study of Istihsan

Malaysia is among the countries, which have very close relations with Shafi'i madhhab in term of Islamic Law. This can be seen from the provisions of Syariah Law in Malaysia where the opinion of the Shafi'i madhhab is preferred than other madhhabs. However, the current situations and issues cause that the other opinions from the other madhhabs are also used and practiced in order to provide the best solutions. This is also true in respect on the use of sources of Islamic law, such as Istihsan, Istislah and Qawl Sahabi, which are rejected by the Shafi'i madhhab. Therefore, this study attempts to analyze the development of Islamic law, particularly in the application of the concept of Istihsan in the Syariah Courts in Malaysia. This study has examined a number of cases reported in the Jurnal Hukum issued by the Syariah Judiciary Department of Malaysia (JKSM). The result of this study found that in several cases, the judges have applied indirectly the concept of Istihsan in their judgment. It is also found that it is actually the provisions of the law that allows the Shariah judges to indirectly apply this concept

The Pesantren Networking in Priangan (1800-1945)

This research is about the networks of pesantren in Priangan from 1800 to 1945. The result shows that along 1800-1945, there were many networks that described the relations among pesantrens in Priangan. There are five networks forms as manifested from those relations. First, the networks among pesantrens, which were formed, are based on scientific relation. They are Pesantren Al-Falah Biru, Pangkalan and Keresek in Garut; Gentur, Kandang Sapi and Darul Falah Jambudipa in Cianjur; Sukamiskin Bandung; and Darul Ulum in Ciamis. Those pesantrens have intellectual relation that pointed to one public figure, namely Syekh Khatib Sambas in Mecca. Second, the networks among pesantrens, which were formed, are based on relative (genealogy) relations. The existence of Pesantren Sumur Kondang, Keresek, Gentur, and Cijawura were the ones that have this relation. Third, the networks among pesantrens, which were formed, are based onmarriage relation. For instance, Pesantren Cidewa with Pagerageung, Pesantren Cipari with Cilame, Cipasung with Gentur Rancapaku, Cijantung with Gegempalan, Sukamiskin with Al-Jawami, and Pesantren Sukamiskin with Cijawura Bandung, were the ones that have this relation. Fourth, the networks among pesantrens, which were formed, are based on the similarities in developing a particular Islamic mysticism (tarekat). The existence of Pesantren Suryalaya which develops Qodiriyah wa Naqsabandiyah mysticism—followed by generating their talqin and Pesantren Al-Falah Biru which develops Tijaniyah mysticism—followed by generating their muqaddam are the ones of this relation. Fifth, the networks among pesantrens, which were formed, are based on the same vision of their movement and struggle against the colonizer. The existence of Pesantren Al-Falah Biru with Samsul Ulum Gunung Puyuh through POII (Persatoean Oemat Islam Indonesia) organization, and Pesantren Cipasung with Sukamanah through Nahdhatul Ulama organization in Tasikmalaya were the ones who struggle against the colonizers of Netherland and Japan

Entrepreneurship of Traditionalist Muslim at Tasikmalaya, West Java

The difference of religious understanding does not have a significant relationship with economic behavior, especially entrepreneurship. The difference of religious understanding to traditional understanding and modern understanding becomes no longer significant to be associated with economic behavior. This means that the study of economic behavior associated with the difference of religious understanding to traditional understanding and modern understanding is very biased. This is because the most decisive variable in understanding the flow of economic behavior is not religious understanding, but rationality in economic decisions taken based on traditions, values, and straightforward arguments. This study have different conclusion with finding of Max Weber, Robert N. Bellah, David C. McClelland, and Clifford Geertz theories, in the context of socio-economic disciplines which states that there is a correlation between modern religious understanding and economic behavior. Their conclusion were not true base on is the fact that people who have an understanding of modern religious relate to economic behavior. In fact, based on this research, religious understanding that relates with economic behavior is precisely traditional religious understanding. Variables that determine the flow of economic behavior is not a religious understanding, but the rationality in economic behavior. Therefore, the emphasis of the conclusions formulated by Max Weber, Robert N. Bellah, David C. McClelland, and Clifford Geertz is not in its modern religious ideas, but in the rationality held by economic actors. Their conclusion may be justified if there is any further explanation that the modern religious understanding is rational and has implications for other aspects of life, including the aspect of economic activity. Besides, their finding could not generalized and gone into effect to other place owning different characteristic

Syeikh Abdul Qadir Bin Abdur Rahim Al-Fathani Bukit Bayas (1864) Towards Hadith Works and Writings of Fiqh Muamalat al-Maliyyah: An Introduction of The Malay Jawi Manuscript Entitled: Risalah fi Bayani Hukmi Bai’i war Riba

The Malay work of writings which put Hadith as the Mawdu’ (title) of the writings of Malay Archipelago’s scholars is considered Nadir (small). This view is based on the remnants and the writings of Malay Archipelago’s scholars that are mostly focused on the aspect of tasawuf, fiqh and tauhid. This can be seen from their works or books circulated in the market that are still be read by the Malays. The historical development of knowledge in the Malay archipelago stated that the Malay ulamas have been in command of various fields of knowledge and disciplines such as Astronomy, Mathematics, Medicine and etc.This paperwork is an effort to discover the treasure of those Malay ulamas in producing written works on Fiqh Muamalat al-Maliyyahand putting hadith as a source. This writing is also to introduce Syeikh Abdul Qadir Bin Abdur  Rahim Al-Fathani Bukit Bayas Terengganu and his book entitled “Risalah fi Bayani Hukmi Bai’i  war Riba (papers describing on the matters of purchasing and interests). This book has been classified as a nadir (small) manuscript. This paper will also observe the method used in narrating hadith, total number of hadith and the source of hadith in the book

The Commercialisation of Modern Islamic Insurance Providers: A Study of Takaful Business Frameworks in Malaysia

A commercial insurance contract is deemed invalid by many Muslim scholars due to the fact that it is a mu`awada (financial exchange) contract, which is overwhelmed by prohibited elements such as gharar (uncertainty), riba (interest), and maysir (gambling). As an alternative, a Shari`acompliant insurance scheme (also known as takaful) that supposedly run on the principles of mutual co-operation was proposed by the scholars and subsequently institutionalized in the late 1970s. Nevertheless, after more than 30 years, it appears that the majority of takaful operators currently exist worldwide were established as joint-stock or public limited companies (PLCs). As a result, it could be argued that the original concept of takaful was later overshadowed by the element of profit-making as observed in commercial insurance entities. This paper therefore sets out to examine those issues, which directly relate to this form of commercialisation. It argues that since the establishment of insurance companies based on commercial framework is impermissible, it could possibly affect the validity of present takaful arrangement. This study is mainly qualitative and relies greatly upon the documentation method. It is also based on afieldwork method, since the business models adopted by several takaful operators in Malaysia are carefully examined. In general, it is found that the characteristics of a commercial takaful entity may not necessarily be similar to that of its conventional counterpart

Sheikh Bin Wan Ismail Wan Abdul Qadir (d. 1965) And His Efforts in the Field of Islamic Faith

Wan Ismail Shaikh Abdul Qadir was one of the Ulema, he known to struggle in spreading Islamic Aqedah and development in the Patani region in particular and generally in Malay region, this study will provide an overview of his life and contribution to science, and also the study of the struggle to spread knowledge in the Islamic faith. One of the relics of his work is "Bakurah أل أماني for the Layman Patani" is the greatest work of his in the Islamic Aqedah Science until recently used as a guide and reference in the study of science aqidah in the Malay region