Bahasa santun dalam majlis pernikahan

Kajian ini bertujuan untuk mencungkil kesantunan verbal dan bukan verbal masyarakat Melayu dalam majlis pernikahan di Kelantan. Sampel kajian diambil dari tiga daerah, yang dipilih secara rawak untuk mewakili daerah lain di negeri Kelantan, iaitu daerah Kota Bharu, Bachok dan Tumpat. Kajian ini menggunakan kaedah kualitatif berdasarkan empat strategi kesantunan yang terdapat dalam Model Kesantunan Asmah (2000). Hasil kajian mendapati bahawa kesantunan bukan verbal masyarakat Melayu dalam majlis pernikahan di Kelantan ialah cara duduk santun peserta dalam majlis, pemilihan ruang yang luas untuk majlis, adanya wakil dalam majlis, riak wajah senyum dan serius dalam majlis. Manakala, kesantunan verbal dalam majlis pernikahan pula ialah ambil giliran bercakap antara penutur utama dengan penutur lain, ungkapan persetujuan peserta, penggunaan kata ganti nama pertama, kedua dan ketiga sebagai panggilan hormat dalam ucapan khutbah nikah oleh kadi kepada pasangan pengantin serta hadirin yang berada dalam majlis pernikahan. Kesimpulannya, empat strategi kesantunan yang terdapat dalam Model Kesantunan Asmah (2000) telah berjaya mencungkil kesantunan verbal, dan bukan verbal masyarakat Melayu dalam majlis Akad Nikah di Kelantan

(E)-3-[4-(Dodec­yloxy)phen­yl]-1-(2-hydroxy­phen­yl)prop-2-en-1-one

In the title compound, C27H36O3, the asymmetric unit consists of two crystallographically independent mol­ecules. The aromatic rings form dihedral angles of 17.1 (2) and 17.6 (2)° in the two molecules. In both mol­ecules, the enone groups adopt an s–cis conformation and the alkoxyl chains are in trans conformations curving out of the zigzag plane. Intra­molecular O—H⋯O hydrogen bonds involving the keto and hydr­oxy groups generate S(6) ring motifs. The mol­ecules are stacked alternately in a head-to-tail fashion along the a axis and the crystal structure is stabilized by weak C—H⋯π inter­actions. The crystal studied was a non-merohedral twin, the ratio of components being 0.788 (2):0.212 (2)

Nafkah saudara sedarah sesisi (Hawashi) dalam Undang-undang Islam di Malaysia

Dalam Islam, saudara sedarah sesisi (hawashi) adalah satu lagi kategori orang-orang yang berhak menerima nafkah daripada saudara-mara mereka terutama ketika keadaan memerlukan atau ketika mereka tidak berkemampuan menanggung nafkah diri mereka sendiri sedangkan dalam masa yang sama mempunyai saudara-mara lain yang berkemampuan dan kaya raya. Kajian ini membicarakan tentang 'Nafkah’ ke atas saudara sesisi (hawashi) sebagai satu instrumen untuk memastikan perlindungan berterusan kepada saudara mara di dalam undang-undang Islam. Perbincangan merangkumi pandangan fuqaha tentang nafkah hawashi dalam Islam serta asas tanggungjawab untuk menanggung saudara-mara termasuklah prinsip-prinsip dalam al-Quran dan Sunnah Rasulullah s.a.w., dan perbincangan ulama kontemporari terhadap sejauh mana tanggungjawab seseorang untuk menanggung saudara-mara. Seterusnya, kajian ini juga akan meneliti pemakaian undang-undang Islam di Malaysia yang berkaitan dengan tanggungjawab menanggung nafkah saudara-mara. Bagi tujuan perbandingan, perbincangan juga akan merangkumi Peruntukan undang-undang tentang nafkah saudara mara di beberapa buah negara-negara Islam. Kajian ini secara umumnya menggunakan metod kajian perpustakaan dan menganalisa kitab-kitab feqah dan peruntukan undang-undang tentang nafkah hawashi. Hasil kajian ini dirasakan amat penting bagi tujuan penambahbaikan peruntukan undang-undang Islam tentang nafkah yang sedia ada di Malaysia

THE IMPACT OF PANDEMIC COVID-19 ON THE ACTIVISM, FINANCIAL AND DIGITAL WELL BEING OF MOSQUE INSTITUTION

The pandemic driven Movement Control Order (MCO) caused pain to mosque institutins in terms of activities, financial and digital. As the pandemic Covid-19 hit the country in early 2020, mosques were closed, number of congregation reduced, Friday and tarawih prayers were postponed, sadaqah collection dropped, and lesser knowledge based activities or Islamic teachings programmes were recorded due to social distancing order as the authority intended to stop the lethal virus transmission. In certain circumstances, social gathering activities were permitted at mosque; however, with a strict permission and stringent standard operating procedures. Coupled with lack of digital literacy, skills and equipment, as well as insufficient financial resources, mosque's engagement and visibility with larger societal members were also unfavourably impacted. Consequently, mosque institution is not able to carry out its function effectively as a centre of knowledge, centre of economy, and centre of community engagement. The research aims to explain the impact of pandemic Covid-19 towards mosque institutionn. Specifically, this conceptual paper discusses the implication of pandemic Covid-19 on activism, financial and digital well-being of mosques. It explores initial publications like academic articles, news, reports, and ministerial statements about the issue. The findings indicated the impact of pandemic Covid-19 towards mosque institutions’ well-being in the three areas i.e. activism, financial, and digital, and the response of mosques’ leadership and Muslim community. The study offers conceptual discussion, and generalisation take place cautiously. The value of the research embedded in its intention to assess the impact of pandemic Covid-19 on mosque institutions from three different dimensions namely activism, financial and digital. Moreover, the findings shall enhance the preparedness of mosque institution in those three areas to brace future shock. The findings also shall support the aspiration of SDG 16 in preparing mosque as a peace, justice and strong institution for community

The influence of networking, individual effort, and time management on research performance of academics at Malaysian research universities

This study examined the personal resources that influence research performance of academics at the Malaysian Research Universities (MRUs). This study adopted correlational design and proportionate stratified random sampling was used to select 377 samples of academics at MRUs. Questionnaire survey was employed and the descriptive statistics and multiple regressions were used to analyse the data. The results show that individual efforts significantly influences research performance. This study is important for the university's management and Human Resource Development practitioners to identify factors, and outline efficient strategies and interventions to enhance academics' research performance

Nota penyelidikan/research notes penyertaan agama warga tua rumah Seri Kenangan Malaysia

Kajian lepas menunjukkan penyertaan warga tua dalam aktiviti agama boleh mengurangkan aspek negatif yang banyak dalam kehidupan mereka, seperti kemurungan (Kennedy, Howard, Cynthia & Jiming, 1996), atau meningkatkan kepuasan hidup (Quadagno, 1999), memberikan makna dalam kehidupan (Elmi Baharuddin, 2008), dan kebanyakan warga tua menganggap agama penting dalam kehidupan (Wan Ibrahim Wan Ahmad, 2008). Kajian-kajian ini, kecuali kajian Elmi Baharuddin, dilakukan ke atas warga tua dalam komuniti, bukan warga tua yang tinggal di Rumah Seri Kenangan. Banyak persoalan boleh ditimbulkan tentang penyertaan warga tua yang tinggal di Rumah Seri Kenangan dalam aktiviti agama. Tidak ada jawapan yang jelas yang boleh diutarakan tentangnya.Maklumat dalam nota penyelidikan ini diambil daripada hasil awal projek penyelidikan dengan Kod Projek: UKM-PP-04-FRGS0005-2006/04, bertajuk “Penyertaan Agama, Konsep Kendiri dan Keperluan Kaunseling Warga Tua Rumah Seri Kenangan di Malaysia”. Kajian tersebut bertujuan menganalisis penyertaan warga tua dalam amalan agama, mengenal pasti konsep kendiri warga tua dan mengenal pasti indikator yang menunjukkan warga tua memerlukan perkhidmatan kaunseling di Rumah Seri Kenangan.Tumpuan penyelidikan itu adalah ke atas warga tua yang tinggal di Rumah Seri Kenangan (RSK)

(E)-1-[4-(Hexyloxy)phenyl]-3-(2-hydroxyphenyl) prop-2-en-1-one

In the title compound, C21H24O3, the enone moiety adopts an s-cis conformation and the dihedral angle between the benzene rings is 12.89 (6)�. The hexyloxy tail adopts an extended conformation. In the crystal, inversion dimers are linked by pairs of O—H� � �O hydrogen bonds and pairs of C— H� � �O interactions, forming two R2 2(7) and one R2 2(10) loops. The dimers are then arranged into sheets lying parallel to (201) and weak C—H� � �� interactions consolidate the packing

(E)-1-(4-Decyl­oxyphen­yl)-3-(4-hydroxy­phen­yl)prop-2-en-1-one

In the title compound, C25H32O3, the asymmetric unit contains two crystallographically independent mol­ecules: both enone groups adopt an s-cis configuration. In the crystal, O—H⋯O and C—H⋯O inter­molecular inter­actions form bifurcated hydrogen bonds, which generate R 1 2(6) ring motifs. These inter­molecular inter­actions link the mol­ecules into one-dimensional chains along the [10] direction. The crystal structure is further stabilized by C—H⋯π inter­actions

(E)-3-[4-(Hex­yloxy)phen­yl]-1-(2-hydroxy­phen­yl)prop-2-en-1-one

In the title compound, C21H24O3, the conformation of the enone group is s–cis. The benzene rings are inclined at an angle of 7.9 (1)°. The alk­oxy tail is planar, with a maximum deviation from the least-squares plane of 0.009 (2) Å, and adopts a trans conformation throughout. An intra­molecular O—H⋯O inter­action between the keto and hydr­oxy groups forms S(6) ring motifs. In the crystal, mol­ecules are arranged in a head-to-tail manner down the a axis and are subsequently stacked along the b axis, forming mol­ecular sheets parallel to the ab plane. The crystal structure is further stabilized by weak C—H⋯π inter­actions and short C⋯O [3.376 (2) Å] contacts

(E)-3-(4-Hexyloxyphenyl)-1-(3-hydroxyphenyl)prop-2-en-one

In the title compound, C21H24O3, the enone unit is in the s–cis configuration. The dihedral angle between the benzene rings is 2.18 (4)�. In the crystal, molecules are linked by pairs of O— HO intermolecular hydrogen bonds, forming inversion dimers. The crystal structure is also consolidated by C—H interactions