673 research outputs found
The role of the accused in English and Islamic criminal justice
No full textThis thesis is a comparative study of the role of the accused in the systems of
English and Islamic criminal justice. It seeks to explore the underlying
relationship between the individual and the state through an historical, structural
and contextual analysis of their rules relating to questioning and of confessions.
The analysis of the English system covers the period 1800 to 1984, with
particular reference to developments during the nineteenth century when the
foundations for the modern English state were established. The analysis of the
Islamic system combines traditionally Islamic and modern methods, assessing the
"Islamisation" movement in Malaysia through a religico-structural understanding
of juristic opinion from the four main schools of Sunnite jurisprudence.
The thesis contributes to existing knowledge on a number of levels: first, it
questions and revises the "myth" of "progress" that has dominated observations
of the history of the English criminal justice system; second, it elucidates the
relationship between Islamic law in theory and the law that is applied and
proposed in its name in Muslim states; third, it provides an analytical framework
for drawing comparisons between the underlying values of the systems of English
and Islamic criminal justice.
While acknowledging fundamental differences in terms of outlook and
articulation, the author concludes there are important similarities expressed
through such notions as "suspect" in the English system and "kafir"I"fasiq" in the
Islamic. These act as intermediate constitutional categories to whom the state
owe less protection. But the author notes also that these similarities are not
observed necessarily in the "law" which is implemented or proposed in Muslim
states; exact correspondence depends upon the over-arching political structure
and the institution of Caliphate.
The thesis is divided into six chapters: chapter one sets out the conventional view
of the historical development of English criminal procedure and evidence;
chapter two subjects that to a critique and chapter three offers a revised thesis.
Chapter four, explores methods for interpreting and explaining Islam; chapter
five sets out rules relating to confessions and questioning according to the four
Sunni schools; chapter six puts them into "context" through an examination of
the "Islamisation" process in Malaysia
Interview with Abdullah Othman
No full textمقابلة مع وزير الصناعة والتجارة اليمني، عبد الله محمد عثمان، يناقش فيها الصناعات الموجودة باليمن، كما يتحدث عن التعاون الصناعي بين دول الإتحاد السوفييتي وبعض البلدان العربية. قام بالمقابلة إبراهيم عابدين.An interview with the Yemeni Minister of Industry and Trade, Abdullah Muhammad Othman, in which he discusses the industries in Yemen. He also talks about industrial cooperation between the countries of the Soviet Union and Arab countries. The interview was conducted by Ibrahim Abdeen
Homestay programmes in Malaysia / Dr. Muhammad Hanif Othman
No full textThe Malaysia homestay programme began informally in the 1970s with the involvement of the local community, who provided accommodation, breakfast, and dinner to foreign tourists by charging a minimal price compared to hotels or resorts (Hamzah, 2008; Kayat, 2010; Ibrahim & Razzaq, 2010). At that time, most of the Malays, who live in Malay kampungs (villages) along the beach and in rural areas, provided their houses as homestays for tourists (Ibrahim & Razzaq, 2010). In 1988, with encouragement and support from the Ministry of Tourism, a community of five villages in Pahang—consisting of Desa Murni Sanggang, Desa Murni Ketam, Desa Murni Perangap, Desa Murni Sonsang, and Desa Murni Kerdau—established the Desa Murni Homestay as a model for the new Malaysian Homestay Programme (Kayat & Nor, 2006). These villages are located in the Desa Murni area, which is a 15-minute drive from Temerloh, Pahang (Pusiran & Xiao, 2013). The homestay programme provided cultural, social, environmental, and economic benefits to the local population. Following the programme’s success, the Minister of Tourism launched the Malaysia Homestay Programme on the 3rd of December 1995 at Desa Murni, Temerloh, Pahang. This programme was opened to all rural villages in Malaysia (Malay kampungs, Chinese New Villages, Indian settlements, and Orang Asli villages). However, only Malay kampungs participated in this programme since Malays form the majority of populated rural areas. To regulate the homestay programme, the Ministry of Tourism, Arts and Culture (MOTAC) listed the criteria for the house owner (host) to abide by, such as easy access from the main road; suitable house size and separate room for the guest; high standard of hygiene; and the security and safety of parties involved (MOTAC, 2022a). Homeowners are required to attend a training course conducted by the Institute for Rural Advancement (INFRA) under the Ministry of Rural and Regional Development. This requirement aims to ensure that the homestay programme can be successfully implemented
Local communities’ perception towards Banghuris Homestay in Selangor, Malaysia / Muhammad Hanif Othman
No full textThe Malaysia homestay programme began informally in the 1970s with the involvement of the local community, who provided accommodation, breakfast and dinner to foreign tourists upon charging at minimal prices compared to hotels and resorts (Hamzah, 2008; Kayat, 2009; Ibrahim & Abdul Razzaq, 2010). At that time, most of the Malays, who lived in Malay ‘kampungs’ (villages) along the coastal and rural areas turned their houses as homestays for tourists (Ibrahim & Abdul Razzaq, 2010). In 1988, with the encouragement and support from the Ministry of Tourism, a commune of five villages in Pahang—consisting of Desa Murni Sanggang, Desa Murni Ketam, Desa Murni Perangap, Desa Murni Sonsang, and Desa Murni Kerdau—established the Desa Murni Homestay as a model for the new Malaysian Homestay Programme (Kayat & Nor, 2006). These villages are located in the Desa Murni area, which is a 15-minute drive from Temerloh, Pahang (Pusiran & Xiao, 2013). This homestay programme in turn, brought cultural, social, environmental, and economic benefits to the local population
Program Outreach: taklimat pelupusan rekod bersama Unit Hal Ehwal Islam, Kampus Jasin, 13 Julai 2023 / Ilya Nur Fateen Othman
No full text13 Julai 2023, Khamis – Unit Arkib Cawangan, Perpustakaan Tun Abdul Razak UiTM Cawangan Melaka telah dijemput untuk menjadi penceramah bagi Program Outreach: Taklimat Pelupusan Rekod Bersama Unit Hal Ehwal Islam UiTM Cawangan Melaka Kampus Jasin. Taklimat ini telah dikendalikan secara bersemuka selama 2 jam dan telah dibantu oleh Pembantu Pustakawan Kanan Encik Kamalrulamir bin Amat dan Pembantu Pustakawan, Encik Muhammad Izwan bin Ibrahim
Corrigendum to “An empirical investigation of resource curse hypothesis for cobalt” [Resour. Pol. (2022) 102843]
No full textThe authors regret The author Muhammad Ibrahim Shah has used the affiliation (c). “Department of Resource Economics and Environmental Sociology (REES), University of Alberta, Edmonton, Canada” in this publication. However, since this work was not part of Muhammad Ibrahim Shah's thesis and not part of the work he does at the University of Alberta and no professors or supervisors from University of Alberta was involved in this paper, rather it was the result of his own personal interests, the author would like to remove the affiliation of the University of Alberta from this publication and replace it with the following affiliation: “Independent researcher, Edmonton, Canada”. He would like to replace his University email [email protected] with personal email: [email protected]. The authors would like to apologise for any inconvenience caused
Shining Gold in Praise of Prophet Muhammad (P.B.U.H.)
No full textAs explained by the manuscript holder, the original author wrote the manuscript during one of his many stays in northern Nigeria where he had Sufi followers and friends. He used paper provided to him by the Directopr's office at the Alfa Umaru Ibrahim Institute (Northern Nigeria). The manuscript is the original handwritten by Sheikh Muhammad Al-Ghāli Ibn Sheikh Al-Hajj Muhammad Al-Amin Ba of Pate Galo (Senegal). It is a praise poem on the life of Prophet Muhammad (SWA). The manuscript is subdivided in seven parts. Part one deals with the birth, upbringing and unique character of Muhammad. Part two addresses how Muhammad obtained and carried his call of prophethood, and his exile to Madina (today's Saoudi Arabia). This part ends with the prophet’s stay at Mount of Hirā. Part 3 starts with Prophet Mohammad’s journey towards Madina from Mount Hira. His entrance to Madina and how the people of Madina welcomed him and how he established a Muslim community. Part 4 touches on Muslim wars against the non-Muslims up to their victory over Makka and its surrounding areas. This part also talks of the messages that prophet Muhammad sent to the various kings in the Arabian Peninsula. Part five is the Prophet's final pilgrimage and his Farewell Sermon. Part 6 describes the prophet as a person with miracles. Part 7 and 8 praise the prophet and provide guidance on how to connect with him.Comme l'explique le gardien du manuscrit, l'auteur original l'a écrit au cours de l'un de ses nombreux séjours dans le nord du Nigéria où il avait des adeptes et des amis soufis. Il a utilisé du papier qui lui avait été fourni par le bureau du directeur général de l'Institut Alfa Umaru Ibrahim (nord du Nigéria). Le manuscrit est l'original redigé par Cheikh Muhammad al-Ghāli Ibn Cheikh Al-Hajj Muhammad Al-Amin Ba de Pate Galo (Sénégal). C'est un poème de louange sur la vie du prophète Muhammad (SWA). Le manuscrit est subdivisé en sept parties. La première traite de la naissance, de l'éducation et du caractère unique de Muhammad. La deuxième partie explique comment Mohammed a obtenu et réalisé son appel à la prophétie et son exil à Madina (aujourd'hui en Arabie saoudienne). Cette partie se termine par le séjour du prophète au mont Hirā. La troisième partie commence par le voyage du prophète Muhammad vers Madina depuis le mont Hira. Son entrée à Madina et comment les gens de Madina l'ont accueilli et comment il y a créé une communauté musulmane. La quatrième partie traite des guerres saintes contre les non-musulmans jusqu'à leur victoire sur Makka et ses environs. Cette partie parle également des messages que le prophète Muhammad a envoyés aux différents rois de la péninsule arabique. La cinquième partie traite du dernier pèlerinage du prophète et de son sermon d'adieu. La partie 6 décrit le prophète et ses grand miracles. Les parties 7 et 8 louent le prophète et expliquent comment entrer en contact avec lui
Waka Al-Ḥaqqu
No full textThe entire manuscript is available for download as a single PDF file. Higher-resolution images may
be available upon request. For technical assistance, please contact [email protected]. Fieldwork Team: Dr. Mustapha Hashim Kurfi (Principal Investigator), Malam
Umar Hajji Mustapha (Local Project Manager) and Abdullahi Mohammed (General Field Facilitator).
Technical Team: Prof. Fallou Ngom (Director African Studies Center), and Eleni Castro (Technical Lead, BU Libraries). This collection of Yoruba Anjemi materials are copied as part of the African Studies Center’s African Ajami Library. Access Condition and Copyright: These materials are subject to copyright. All rights reserved to the author. For use, distribution or reproduction contact Professor Fallou Ngom ([email protected]). Citation: Materials in this web edition should be cited as: Kurfi, Mustapha Hashim, Ngom, Fallou, and Castro, Eleni (2019). African Ajami Library: Digital Preservation of Yoruba Anjemi Materials of Southwestern Nigeria. Boston: Boston University Libraries: http://hdl.handle.net/2144/38122. For Inquiries: Please contact Professor Fallou Ngom ([email protected]).Provenance and Condition: This Yoruba Anjemi manuscript is owned by the Markaz Ihyahil Islam Abayawo, Ilorin – Nigeria, an institution which propagates, teaches, and popularizes Yoruba Anjemi knowledge. This manuscript is 12 pages long, and all the pages are numbered using Arabic numerals. It is in good condition and has the name of the translator, al-Ḥājj Ibrahim bn al-Ḥājj Abubakar Yusuf, with the date of publishing (1423 A.H.).This manuscript titled Al-Ḥaqqu bi Al-Ḥaqqi fi Madḥi Sāḥib Al-Ḥaqqi, also known as Waka Al-Ḥaqqu (The Truth with the Truth in Praising the Truthful One) is a short pocket-sized book of poems, proclaiming the truthfulness and glory of Prophet Muhammad, peace be upon him. Waka is a generic name for poems eulogizing the Prophet, and various tags are attached to the particular one in question. This one is Waka al-Ḥaqqu. Written in Yoruba Anjemi, using the standard Mashriqi style of writing, the author, Al-Ḥājj Ibrahim as-Sufi opens with a concise introduction in Arabic, setting the stage for the poem. Then he goes on to rhapsodize about the truthful nature of Muhammad, the Messenger of Allah. Famous among the Yoruba Muslim communities, it is mostly chanted during prayer groups, Islamic functions, and other gatherings. Pupils in Islamiyya schools, women in their walimat, and men are all acquainted with the Waka al-Ḥaqqu.The contents of this collection were developed with support of the Title VI National Resource Center grant # P015A180164 from the U.S. Department of Education. However, those contents do not necessarily represent the policy of the U.S. Department of Education, and you should not assume endorsement by the Federal Government
THE TEACHINGS OF IBRAHIM IN JUDAISM AND ISLAM
No full textIbrahim is the father of Judaism, Christianity, and Islam. The three religions have experienced debate on several issues and fought in several battles. One way to break the wall that stands around them is to know the origin of the three religions. In this case, Ibrahim is a figure recognized by each of these religions. Then it is necessary to have further study of Abraham to elaborate the similarities and differences of the three religions. The story of Ibrahim himself still inspires adherents of all three religions to be good Jews, Christians and Muslims. But researchers only focused on two religions, Judaism and Islam. Because Abraham’s teachings in Judaism and Islam were more integrated into the concept of monotheism that there was only one God worthy of worship and opposition to all kinds of paganism and polytheism. This research is aimed to find out more about teachings of Ibrahim in Judaism and Islam as well as to explore fundamental things in each religion which are then linked to the point of similarities and differences. This research is a type of qualitative research in the form of literature using the theological approach. The method that the researcher uses is analysis, descriptive, and comparative techniques, the technique is a study based on data, analyzes, and interprets comparative and correlative things. This will be applied when the author builds a basic view of Abraham’s Theology in Judaism and Islam and analyzes several points in Abraham’s teachings between them by looking for points of similarity and difference. This research is generally based on the history of mankind, then focuses on the study of the Bible (Old Testament) and the Holy Qur’an in which the results are compared and assessed by the reader. In the context of the teachings inherited by Abraham, there are differences that often trigger conflicts between the two religions. Among the teachings of the prophet Abraham which are clearly displayed in both religions are Circumcision, Sacrifice, and Hajj.In the end, the authors conclude that the fundamental difference between the two is caused by different ways of receiving inherited teachings from Prophet Ibrahim. historically, Prophet Ibrahim called upon his people according to what God revealed to him. It was the changes in the Torah and the Old Testament which made the teachings of Prophet Ibrahim in both religions no longer in line. Another case in Islam that believes that the teachings of Abraham were perfected by the last prophet, namely Muhammad SAW and the Qur’an, the Muslim holy book is as a complement to the previous books. Finally, the researcher realized that in this research there are many weakness in several aspects. Therefore, the researcher suggest the readers and researchers in future to complete the shortage in this research in order to obtain the great result in academic aims
The ‘Second Journey’ (Al-Rihla al-thaniya) of Muhammad al-Muwaylihi’s Hadith ͑Isa Ibn Hisham Revisited
No full textIn this chapter, the author discusses the second part of Muhammad al-Muwaylihi's Hadith ʻIsa Ibn Hisham, the ‘second journey’ (Al-Rihla al-thaniya). The author published his Oxford DPhil thesis of 1968, a translation and commentary on Hadith ʻIsa Ibn Hisham, in book form upon the suggestion of Mustafa Badawi. It appeared in 1992 as A Period of Time (Fatra min al-zaman). Later in the 1990s another Egyptian scholar, Gaber Asfour, requested the author to prepare for publication the complete works of Muhammad al-Muwaylihis and his father Ibrahim. These also appeared in Cairo in 2002 and 2007 respectively. The author first provides a background on al-Muwaylihi's ‘first journey’ in Hadith ʻIsa Ibn Hisham before turning to Al-Rihla al-thaniya, al-Muwaylihi's account of his visit to Paris.</p
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