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Artykuły w czasopismach na temat „Sabah Muslims”

Autor: Grafiati

Data publikacji: 3 czerwca 2025

Data aktualizacji: 31 lipca 2025

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Hajimin, Mohd Nur Hidayat Hasbollah, Abang Mohd Razif Abang Muis, Saifulazry Mokhtar, et al. "DAKWAH MOVEMENT AND ITS IMPACT ON THE INCREASE OF MUSLIM COMPOSITION IN SABAH." International Journal of Law, Government and Communication 6, no. 23 (2021): 125–39. http://dx.doi.org/10.35631/ijlgc.623009.

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The Sabah population census conducted since the beginning of independence until today indicated a significant change as the composition of Muslims shifted from a minority to a majority community. This shift suggests that there are factors contributing to the increase in Muslim composition. Thus, this study aims to examine the dakwah process in Sabah and its impact on changes in the composition of Muslims. This qualitative study was conducted using content analysis and an interview approach. The data obtained were analyzed descriptively and arranged thematically. The study found that one of the

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Bin Jalasi, Azrin, and Sylvia Nabila Azwa Ambad. "Religiosity and Muslims’ intention to visit homestays: the mediating role of attitude." Journal of Social, Humanity, and Education 1, no. 1 (2020): 53–65. http://dx.doi.org/10.35912/jshe.v1i1.359.

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Purpose: This study aims to examine the influence of religiosity and attitude on the Malaysian Muslims’ intention to visit homestays in Sabah. Also, attitude is tested as a mediator in the hypothesized relationship. Research Methodology: A quantitative cross-sectional approach was applied to gather data from a sample of 251 Malaysian Muslims, and a convenience sampling method is employed to collect data for the study. Data collected were analysed using SmartPLS 3.3.2.9 software. Results: The findings indicate that religiosity and attitude significantly influence the Malaysian Muslims’ intentio

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Jones, Gavin W. "Divorce in Malaysia: Historical Trends and Contemporary Issues." Jurnal Institutions and Economies 13, no. 4 (2021): 35–60. http://dx.doi.org/10.22452/ijie.vol13no4.2.

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Divorce rates in Malaysia have risen substantially in the first two decades of the 21st century. The main upsurge was between 2007 and 2010, after which the rates levelled off. The Muslim divorce rate remains at a level more than double that of non-Muslims, though the trends in divorce have moved in the same direction for both groups. East Malaysia has its own patterns. Muslim divorce rates in Sabah are only half those in Peninsular Malaysia, as are non-Muslim divorce rates in both Sabah and Sarawak. Although information is not available for Malaysia about the proportion of Muslim divorces ini

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Sintang, Suraya, Assis Kamu, and Mohd Nazmi Mohd Khalli. "Interaksi Sosial dalam Hubungan Muslim-Kristian di Kota Kinabalu dan Keningau, Sabah." Kajian Malaysia 42, no. 2 (2024): 287–312. http://dx.doi.org/10.21315/km2024.42.2.13.

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The people of Sabah are known for their exceptional tolerance and ability to foster peaceful coexistence. Although socioreligious relations are deteriorating due to various factors, the situation in Sabah is quite different. This study explains how social interaction between Muslims and Christians in Sabah turns cultural understanding through family ties and neighbours/friends of other religions. A total of 234 respondents were involved in this quantitative case study in Kota Kinabalu and Keningau. Data were analysed using descriptive statistics, cross-tabulations and a chi-square test to desc

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Mohd Shah, Faridah, and Mimi Zarina Bakri. "HALAL RESTAURANTS AND PORK FREE CONCEPT AWARENESS AMONG YOUNG MUSLIMS IN KOTA KINABALU, SABAH." Advanced International Journal of Business, Entrepreneurship and SMEs 6, no. 21 (2024): 01–15. https://doi.org/10.35631/aijbes.621001.

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Halal is an Arabic term that means "permissible" or "lawful" in Islam. It is used to describe what is allowed or permitted according to Islamic dietary laws and other aspects of life. One of the issues in Sabah that seem endless is the halal issue of a restaurant and the issue of Muslims often going to restaurants that do not have a halal certificate and only have the label "Serve No Pork" or "Muslim Friendly". This has become a hot topic that is often discussed by the local community because they think there are still people who ignore the importance of eating at restaurants that are believed

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Sintang, Suraya, Khadijah Mohd. Khambali @ Hambali, Mohd Nazmi Mohd. Khalli, Romzi Ationg, Syamsul Azizul Marinsah, and Halina Sendera Mohd. Yakin. "The Spirit of Human Fraternity Pervades Sabah’s Inter-Religious Landscape Preserving Unity in Diversity." Jurnal Akidah & Pemikiran Islam 24, no. 1 (2022): 191–242. http://dx.doi.org/10.22452/afkar.vol24no1.6.

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Document on Human Fraternity for World Peace and Living Together is a document of joint common ground between Muslims and Christians. It reinforces the initiative to work together for world peace. It has inspired the spirit of fraternity based on the teaching inherent in Muslim and Christian Revelations. This paper presents a portion of a study’s result on how the fraternity spirit penetrates the religious communities in Sabah to live together in accommodative relationships and open-minded attitudes. The paper employed a qualitative approach to designing a case study in Keningau district in th

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Sharifah Sara Hasliza Syed Hamid and Elmira Akhmetova. "Islam and Politics in Malaysia: The Realisation of Islam as a State Religion in Sabah (Islam dan Politik di Malaysia: Realisasi Islam sebagai Agama Negeri di Sabah)." Journal of Islam in Asia (E-ISSN: 2289-8077) 16, no. 2 (2019): 254–72. http://dx.doi.org/10.31436/jia.v16i2.734.

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This paper analyses the process of independence in Sabah and the consequent Islamisation of its population, which caused the amendment of the State Constitution in 1973. The first part of the paper states that the unification of Sabah with Malaya into the Federation of Malaysia guaranteed its independence from the British colonial rule as well as saved it from the communist threat. The next part of the paper suggests that the Islamisation activities were highly associated with the political needs of the government where the Muslim political leaders strived for increasing the number of their su

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Asadullah, M. Niaz, Jeron Joseph, and James Chin. "The Political Economy of Poverty Reduction in Malaysia." Progress in Development Studies 23, no. 2 (2023): 127–51. http://dx.doi.org/10.1177/14649934231151486.

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This article critically examines regional differences in poverty reduction in Malaysia with a focus on political economy factors. More specifically, we focus on the East–West regional divide in income poverty, between four historically poorer the West Malaysia and two states of Eastern Malaysia–Sabah and Sarawak during 1970–2019. Between 1970 and 1990, Malaysia implemented the New Economic Policy (NEP), arguably the longest and most ambitious race-based affirmative action programme in the world. In this context, we also assess whether and how its affirmative action policies succeeded in closin

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Arishin, Siti Saidatulakmal, and Masnih Mustapa. "DEVELOPMENT OF WAQF LAND IN SABAH: A LITERATURE HIGHLIGHT." International Journal of Law, Government and Communication 8, no. 33 (2023): 22–32. http://dx.doi.org/10.35631/ijlgc.833002.

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Waqf is one of the most important property and wealth distribution mechanisms in the Islamic economy. The role of waqf in economic development is very significant where it becomes a medium for property redistribution in a more comprehensive context such as education, health, economy, community development and so on. Sabah, the second largest state in Malaysia, has a lot of waqf land. If these waqf lands are managed well, they can bring economic benefits to Muslims and Sabah's economic development will also be more sustainable. Therefore, this literature highlight was conducted to study the con

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Fairi, Maulana Ihsan. "Comparative Study in Zakat Management between Pusat Zakat Sabah and Badan Amil Zakat DIY." Journal of Islamic Economics Lariba 6, no. 1 (2020): 63–88. http://dx.doi.org/10.20885/jielariba.vol6.iss1.art4.

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Zakat is one of the basic principles that can be used as an instrument to reduce poverty and help Muslims in need. However, the participation of Muslims in Indonesia to paying zakat is still very less, in 2015 only IDR 2.477.457.839.898 which is collected from 207.176.162 Muslim population. Compared with Malaysia in 2015 collected more than MYR 2.334.010.085 or equivalent to IDR 7.002.030.257.000 of 17.375 million Muslim population. It makes this research aim to know the difference between zakat management in Indonesia and Malaysia. To compare it is selected Pusat Zakat Sabah (MUIS) with total

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Nur, Shahida Ab Fatah*1 Noorhayati Mansor2 Noraizan Ripain1 Wan Anisah Endut2. "WAQF PARTICIPATION AND AWARENESS: AN EXPLORATORY STUDY IN THE WEST COAST OF SABAH, MALAYSIA." INTERNATIONAL JOURNAL OF RESEARCH SCIENCE & MANAGEMENT 4, no. 6 (2017): 50–58. https://doi.org/10.5281/zenodo.583973.

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Unlike Malaysian society in the Peninsular where Islamic values and lifestyles predominate, ethnic groups in Sabah are currently not exposed to waqf as an Islamic economic system. The geographical and cultural factors may contribute to the lack of awareness in waqf activities. Accordingly, this exploratory research examines the current level of waqf participation among Muslims in Sabah focusing on knowledge, procedural requirements and awareness of waqf. Three major districts on the West Coast of Sabah which are Kota Kinabalu, Tuaran and Penampang were chosen from the total 36 districts. The W

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Ask, Jenny. "Muslimska moderskap i 2000-talets Sverige." Kulturella Perspektiv – Svensk etnologisk tidskrift 13, no. 3 (2004): 43–48. http://dx.doi.org/10.54807/kp.v13.29497.

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Being a mother is often presented to be a Muslim woman's primary obligation in life, according to religious texts. In my study I explore the meanings of motherhood among some Muslim mothers living in Sweden today. In this paper I primarily reflect upon two women's different ways of presenting their identities as Muslims and mothers. Ellen is a Swedish convert and Sabah is a migrant from Iraq. Both women are deeply religious but present their Muslim identities in different ways. Despite the variety of experiences, religious beliefs and the presentation of self in all of the performed interviews

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Abdullah, Berhanundin Bin, Azli Fairuz Bin Laki, Zawawi Bin Yusoff, and Nor Salimah Binti Abu Mansor. "[The Planning of Da’wah to the Natives (Peribumi) Sabah and Sarawak] Pelaksanaan Dakwah Kepada Masyarakat Pribumi Sabah Dan Sarawak." Jurnal Islam dan Masyarakat Kontemporari 12 (January 1, 2016): 59–70. http://dx.doi.org/10.37231/jimk.2016.12.0.149.

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Preaching is a call that demands Muslims to convey the message of Islam through the implementation of welfare, respect for human values and appreciate the perfection of human nature. The natives (pribumi) society are receiving the missionary which has not been directly exposed to missionary approach using social welfare. They are the most numerous in a state of poverty and distress including their knowledge about Islam is very limited. Welfare approach is needed in preaching to the natives peoples in Sabah and Sarawak. Therefore missionary planning needs to be implemented through the preparati

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Nasir, Khairulnazrin, Rahim Kamarul Zaman, Muhammad Adam Abd. Azid, and Abdul Azib Hussain. "Practice of Shamanism Among Ethnic Muslim Religion In Pitas, Sabah: Assessment According Islamic Perspective." Journal of Contemporary Islamic Studies 8, no. 2 (2022): 154–69. http://dx.doi.org/10.24191/jcis.v8i2.11.

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Shamanism is a term in anthropology that refers to activities related to charmers, shamans, and witchcraft. Shamanism is a form of belief and practice performed by individuals who are considered to have power and influence over supernatural elements and supernatural beings. Ethnicities and races in this country also have various beliefs and practices of shamanism, including indigenous ethnicities who are Muslim in the Pitas district, Sabah. Therefore, this study aims to identify the form of belief and practice related to shamanism found among them. The data was collected based on the interview

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Abdul Rahman, Nurfarain, Mohd Sohaimi Esa, Saifulazry Mokhtar, and Sharifah Darmia Sharif Adam. "THE ART OF MUSICAL INSTRUMENT SYMBOL OF THE MALAY TRADITION OF BRUNEI MEMBAKUT, SABAH." Journal of Tourism, Hospitality and Environment Management 7, no. 30 (2022): 136–47. http://dx.doi.org/10.35631/jthem.730011.

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This article discusses the art of traditional musical instruments of the Bruneian Malays on the west coast, Sabah. Touching on the artistic aspect, it is part of a culture rich in homogeneity and beauty. These tribes have their own arts according to their respective cultures and religions. For people who are Muslims, they use the art of musical instruments for purposes that do not conflict with religion and thus symbolize the life traditions of a race, especially the Bruneian Malays on the west coast of Sabah. Kulintangan and gambus have been considered as a traditional musical instrument for

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Mohd Khambali@Hambali, Khadijah, Suraya Sintang, Azarudin Awang, et al. "al-Wasatiyyah in the practice of religious tolerance among the families of new Muslims in sustaining a well-being society." Humanomics 33, no. 2 (2017): 211–20. http://dx.doi.org/10.1108/h-02-2017-0025.

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Purpose The main value in a culture of tolerance is wasatiyyah. The fragility of relationships and misunderstanding between Muslim and non-Muslim communities occurs when attention to values of tolerance which need more attention on moderation was not practiced especially in the life of a new Muslim convert community. Thus, the practice of moderation is one mechanism proposed by the government to ensure a harmonious continuation of life in a religious community can be achieved. For that, a qualitative study design was used to describe the current status of a phenomenon that occurs among new Mus

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Yahya, Zakaria, and Mohd Al Adib Samuri. "Punca Kuasa dan Bidang Kuasa Pegawai Penguatkuasa Agama Islam Berkaitan Enakmen Kawalan Pengembangan Agama Bukan Islam Kepada Orang Islam di Malaysia." UMRAN - International Journal of Islamic and Civilizational Studies 6, no. 1 (2019): 79–101. http://dx.doi.org/10.11113/umran2019.6n1.257.

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According to the provision under Article 11(1) of Federal Constitution, those who professing non-Islamic Religion can practice their belief freely, subject to the restriction that they cannot propagate their belief to Muslims. Meanwhile, Article 11(4) of Federal Constitution gave the authorization to the state in Malaysia to control or restrict the propagation of any religious doctrine or belief among Muslims. In relation to both provisions stated above, triggered an enactment on Controlling and Restricting the Propagation of Non-Islamic Religion to Muslims, which has been legislated since 198

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M Fuad Hadziq and Nargis Ali. "Awareness of Indonesian Migrant Workers in Paying Zakat: Case Study of Borneo Palm Oil Plantations Samudera Langkon, Marudu, Sabah Malaysia." Journal of lslamic Economics and Bussines Ethics 2, no. 1 (2025): 44–67. https://doi.org/10.24235/jiesbi.v2i1.194.

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Zakat is a fundamental obligation for Muslims, as one of the five pillars of Islam. Therefore, every Muslim must pay zakat annually during the holy month of Ramadan. This research aims to explore the awareness of Indonesian migrant workers regarding the payment of zakat. This study primarily examines the extent of awareness among migrant workers regarding their zakat obligations. Using a qualitative approach, data was collected through in-depth interviews and participatory observations with migrant workers across various industries in Malaysia. The findings reveal that most respondents exhibit

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Ahmad, Aisah, Saifulazry Mokhtar, and Irma Wani Othman. "REALIZING THE IMPLEMENTATION OF HIBAH LAW: THE IMPORTANCE OF HIBAH AS ONE OF THE MUAMALAT AND ITS IMPACT ON THE ECONOMY OF ISLAMIC SOCIETY." International Journal of Law, Government and Communication 8, no. 33 (2023): 01–21. http://dx.doi.org/10.35631/ijlgc.833001.

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Hibah is one of the planning instruments for the distribution or gift of Muslim property that is done voluntarily to other people either in the form of tangible or intangible goods or property. Good property management can ensure that the property owned can be used for the development of individuals and the Muslim community in general. Good property management can also guarantee justice, promote the growth of property and can prevent conflicts or divisions among Muslims. However, there is one main issue that revolves around the legal framework involving the implementation and matters related t

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Pg Musa, Pg Ismail, Siti Zubaidan Ismail, and Narizan Abdul Rahman. "[Sogit Practices on Muslim Sabahans in Native Courts: A Study From A Legal Perspective]Amalan Sogit Ke Atas Anak Negeri Sabah Beragama Islam Di Mahkamah Anak Negeri: Kajian Dari Perspektif Hukum." Jurnal Islam dan Masyarakat Kontemporari 19 (September 11, 2018): 1–16. http://dx.doi.org/10.37231/jimk.2018.19.0.277.

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This study was conducted to determine the actual position of political syar'iyyah from the perspective of Islam and its practices in the context of the state of Kelantan, especially in the field of art and entertainment. The study also followed up with the state government and police of the arts, as well as reforms carried out from 1990 to 2015. The focus of this research focuses on the application of the basic arts and entertainment through the enforcement of the Control of Entertainment and Places of Entertainment 1998, Cultural Performance Guidelines (entertainment) Act 1998 and Control of

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Che Abdul Rahim, Norsyamlina, Zaharah Sulaiman, and Tengku Alina Tengku Ismail. "What motivates Muslims women to induce lactation?: An exploratory qualitative analysis." Jurnal Islam dan Masyarakat Kontemporari 24, no. 1 (2023): 1–13. http://dx.doi.org/10.37231/jimk.2023.24.1.708.

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Induction of lactation occurs when breast milk is produced in a human (female), without going through the process of pregnancy and delivery. Induced lactation is a method of strengthening the bond between the adopted child and the adoptive mother. The primary goal is to encourage bonding solely to develop an emotional connection and as a motivation for the mother to breastfeed her adopted child. This exploratory qualitative study examined the factors influencing women's decisions about induced lactation in Malaysia. Methods: This study used in-depth interviews with women who had induced lactat

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Che Abdul Rahim, Norsyamlina, Zaharah Sulaiman, Tengku Alina Tengku Ismail, and Tahir Aris. "Factors affecting successful induced lactation process among Malaysian women: a qualitative study." British Food Journal 122, no. 10 (2020): 3049–63. http://dx.doi.org/10.1108/bfj-03-2020-0254.

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PurposeThis qualitative study was to understand the factors affecting successful adoptive breastfeeding among women who underwent induced lactation process.Design/methodology/approachThis study conducted in-depth interviews among induced lactation women in five states based on five regions [South (Johor), Central (Selangor), North (Penang), East (Kelantan) and East Malaysia (Sabah)]. The interviews have been consented, audio-recorded then transcribed verbatim, followed by identification of emerging themes.FindingsData saturation was achieved after interviewing a total of 23 induced lactation w

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Ebrahimi, Mansoureh, Kamaruzaman Yusoff, and Asmady Idris. "Unity in Diverse Society of Malaysia." Journal of Lifestyle and SDGs Review 5, no. 1 (2024): e03493. http://dx.doi.org/10.47172/2965-730x.sdgsreview.v5.n01.pe03493.

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Objective: This article aims to use historical institutionalism to examine how the Malay Bumiputera Muslims identity was constructed and analyse people’s responses to related government policies. Theoretical Framework: The role of religion in constructing an identity for Malay Bumiputera (son of the soil) Muslims, who form the majority of the population, is a topic of debate among Malaysians. Since independence in 1957, the supreme law of Malaysia, the Federal Constitution, has pronounced Islam as the official religion but other religious ideologies are allowed to be practiced. Apart from the

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Awang Besar, Junaidi. "GENERAL ELECTION-15: THERE IS NO POLITICAL PARTY THAT WON A SIMPLE MAJORITY OF 112 PARLIAMENTARY SEATS TO FORM THE MALAYSIAN FEDERAL GOVERNMENT." International Journal of Law, Government and Communication 8, no. 31 (2023): 97–121. http://dx.doi.org/10.35631/ijlgc.831008.

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The year 2022 is an important year for democratic politics in Malaysia. This is because a General Election (GE) was held to elect representatives to form a stronger and more stable government after the country experienced political turmoil with the appointment of three Prime Ministers to the extent that foreign investors were confused by Malaysia's political position. After the GE was held, Malaysian politics was still at a standstill because no single political party coalition won the GE with a simple majority of 112 parliamentary seats, therefore, the purpose of writing this article is to an

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Awang, Azarudin, Azman Che Mat, Razali Musa, and Ruhaizah Abdul Ghani. "THE EFFECTS OF ISLAMIC EDUCATION ON RELIGIOSITY AMONG MUALLAF STUDENTS IN MALAYSIA." Journal of Nusantara Studies (JONUS) 8, no. 1 (2023): 290–309. http://dx.doi.org/10.24200/jonus.vol8iss1pp290-309.

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Background and Purpose: Islam is a way of life that needs to be practised in all areas of Muslims’ life. Thus, Islamic education should be developed in the community of its people beginning at the early stage of childhood. Religiosity is related to the effectiveness of education obtained by a person. Muallaf is a group of people who have just embraced Islam that needs to be guided and educated so that they can truly practice the teachings of Islam. The aim of this study is to explain the effectiveness of Islamic education on the Islamic religiosity of Muallaf.  Methodology: This qu

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Aziz, Thoriqul, and Ahmad Zainal Abidin. "Pendekatan Munasabah Psikologiah Muhammad Ahmad Khalafullah: Analisis Kisah Luth dan Kaumnya dalam Al-Qur’an." Nun: Jurnal Studi Alquran dan Tafsir di Nusantara 5, no. 2 (2020): 151–83. http://dx.doi.org/10.32495/nun.v5i2.94.

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One of the most important ways the Koran uses to convey the messages of God is to use stories. In the Qur’an, the mention of stories fulfills a quarter of the number of verses; there are recorded 1,453 to 1,600 verses. One of the stories in the Koran is the story of Lut and his people. The purpose of the present story is as a guide, warning, threat to humans. But some commentators have been ‘fascinated’ by revealing the reality of historical events, thus leaving the essence of the meaning contained. Khalafullah, in contrast to the others, tried to study the stories in the Koran by using litera

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Rodin, Dede. "Reinterpretasi Kontroversi Kepemimpinan non-Muslim dalam Alquran." MUTAWATIR 7, no. 1 (2017): 24–49. http://dx.doi.org/10.15642/mutawatir.2017.7.1.24-49.

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This article aimed to explore several kinds of understanding and interpretation towards the Qur’anic idea on non-Muslim leadership. Some Muslim scholars’ respond would be a case of study to see their logical reason and their interpretation of the Qur’an on the issue of non-Muslim leadership. The study obtained the following conclusions: first, there are some gaps or perhaps a shifting paradigm between the classical idea of non-Muslim with the modern scholars. Those who lived in the modern times, to some extent, are holding an inclusive idea to allow non-Muslim be a leader in Muslim society. Th

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Azzahari, Mohammad Raj. "STRATEGI UNIT DAKWAH JABATAN HAL EHWAL AGAMA ISLAM NEGERI SABAH (JHEAINS) DALAM MENYEBARKAN DAKWAH PADA NON-MUSLIM DI NEGERI SABAH." Al-Idarah: Jurnal Manajemen dan Administrasi Islam 2, no. 2 (2019): 43. http://dx.doi.org/10.22373/al-idarah.v2i2.4424.

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Kajian ini berjudul “Strategi Unit Dakwah Jabatan Hal Ehwal Agama Islam Negeri Sabah (JHEAINS) dalam Menyebarkan Dakwah Pada Non-Muslim di Negeri Sabah”. Kajian ini nertujuan untuk mengetahui: Pertama, strategi unit dakwah JHEAINS dalam menyebarkan dakwah pada golongan Non-Muslim di Negeri Sabah. Kedua, untuk mengetahui program-program yang dilaksanakan oleh unit dakwah JHEAINS. Ketiga, untuk mengetahui tantangan yang dihadapi oleh Unit Dakwah JHEAINS dalam menyebarkan dakwah pada Non-Muslim di Negeri Sabah. Metode kajian ini termasuk pada metode deskriptif kualitatif dengan pendekatan kepusta

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Jehan, A. Datuimam, and C. Tantiado Rosalinda. "Islamic Practices and Muslim Students' Academic Performance." INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY RESEARCH AND ANALYSIS 07, no. 06 (2024): 3005–10. https://doi.org/10.5281/zenodo.12580287.

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Islam practices are followed by Muslims as religious customs and events to observe affiliation with Islam. The purpose of these practices was meant to boost bond with Allah Subhanahu Wa Ta'ala (SWT) and encourage spiritual development. This study aimed to investigate the relationship between Muslim students' perceptions on Islam practices and their academic performance. The study employed a descriptive-correlational research design with content analysis using a researcher-made questionnaire which was reliability and validity tested. Descriptive statistics such as Mean, Standard Deviation and P

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Mansur, Kasim. "Menggerak Potensi dan Memperkasa Ekonomi Ummah: Strategi ke Arah Pembangunan Ummah yang Gemilang." MIMBAR PENDIDIKAN 1, no. 1 (2016): 25. http://dx.doi.org/10.17509/mimbardik.v1i1.1751.

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<p><strong><em>ABSTRAKSI</em></strong><em>:</em><em> Tidak dinafikan bahawa umat Islam mempunyai banyak potensi ke arah memperkasa ekonomi ummah. Umat Islam dan negara-negara Islam dianugerah oleh Allah SWT </em><em>(Subhanahu Wa-Ta’ala) </em><em>dengan kekayaan sumber-sumber asli yang banyak. Dari segi bilangan penduduk umat Islam yang mencecah 1.8 billion merupakan suatu sumber kekuatan kepada pengerak ekonomi ummah. Justeru itu</em><em>,</em><em> pembangunan modal insan dilihat sebagai strategi j

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Khan, M. A. Muqtedar. "US Government and American Muslims Engage to Define Islamophobia." American Journal of Islam and Society 24, no. 2 (2007): 150–53. http://dx.doi.org/10.35632/ajis.v24i2.1560.

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On 4 December 2006, the American Muslims’ national leadership met withkey senior American government officials to discuss Islamophobia in thecountry and American-Muslim relations. The conference, organized by theBridging the Divide Initiative of the Saban Center at the Brookings Institution,was co-sponsored by the Institute for Social Policy and Understanding(ISPU) and the Association of Muslim Social Scientists (AMSS).As conference chair, I had to bring together two parties that did not seeeye-to-eye on this issue. While American Muslim leaders and participantsargued that Islamophobia was not

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Shuayb, Fiaz. "Bridging the Divide?" American Journal of Islam and Society 23, no. 1 (2006): 144–47. http://dx.doi.org/10.35632/ajis.v23i1.1661.

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On January 9, 2006, in Washington, DC, the Saban Center for Middle EastPolicy at the Brookings Institution hosted the highest level meeting betweenthe Bush administration and the American Muslim community. Entitled “Bridging the Divide?” and organized by the Brookings Project on USPolicy toward the Islamic World, representatives of various Muslim organizationwere granted the opportunity to interface with C. David Welch, theAssistant Secretary of the Bureau of Near Eastern Affairs. The conference,a follow-up to previous initiatives on “Bridging the Divide” theme, soughtto bring together key lea

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Salim, Salinayanti, and Noor Azam Othman. "Perceptions of Muslim Converts on the Influence of the Media in Combating Islamophobia: A Phenomenology Study in Sabah and Sarawak." Kajian Malaysia 43, no. 1 (2025): 27–47. https://doi.org/10.21315/km2025.43.1.2.

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This study examines Muslim converts' perceptions in a Muslim-majority country of the influence of mass media (television and radio), and social media (Facebook and YouTube) in addressing Islamophobia within the framework of Stig Hjarvard's mediatization concept. Mediatization, according to Hjarvard, is the understanding of how media increasingly shape and influence various aspects of society, transforming the way individuals and institutions engage with the world. This qualitative study employed a phenomenological approach in order to understand Muslim converts’ lived experiences and their per

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Nasution, Syamruddin, and Abd Ghofur. "PERKEMBANGAN ISLAM DI SABAH MALAYSIA (Perspektif Sosio-Historis)." TOLERANSI: Media Ilmiah Komunikasi Umat Beragama 9, no. 2 (2017): 152. http://dx.doi.org/10.24014/trs.v9i2.4329.

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Sabah adalah salah satu Negara bagian Malaysia terbesar kedua setelah Sarawak. Islam masuk ke Sabah secara intensif terjadi pada abad ke 16 M berasal dari kesultanan Brunei, dimulai dari kawasan pantai Barat Sabah. Sehingga kawasan tersebut menjadi bagian dari daerah kekuasaan Sultan Brunei yaitu pada masa Sultan Bolkiah (berkuasa 1485-1524 M) karena ia termasuk pemimpin yang suka berpetualangan ke berbagai wilayah disamping mendakwahkan Islam juga memperluas daerah kekuasaan. Persebaran penduduk melayu dan keuturunan raja-raja Brunei secara bertahap bermigrasi ke pantai Barat Sabah. Persebara

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Sharif Adam, Sharifah Darmia. "EDUCATION CHALLENGES IN SABAH BEFORE 1963." International Journal of Modern Education 5, no. 17 (2023): 32–43. http://dx.doi.org/10.35631/ijmoe.517004.

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Sabah is one of the states in the Federation of Malaysia that is famous not only for the natural beauty of its flora and fauna but also for the uniqueness of its community which consists of dozens of ethnic groups. Based on history, education in Sabah has existed since the administration of the Sultanate of Brunei and the Sultanate of Sulu. While under the rule of the Sultanate of Brunei, the Muslim community who mostly lived in the coastal area of Sabah had an education based on the study of the Al-Quran. During that period, education was in an informal form focused on religious book reading

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Samuni, Norcikeyonn, Suhailah Abdul Muin, and Mohd Nor Azan Abdullah. "Pelaksanaan Homestay Patuh Syariah dalam Aspek Reka Bentuk dan Ruang Persekitaran Kemudahan Penginapan Mesra Muslim di Sabah." Sains Insani 7, no. 2 (2022): 64–73. http://dx.doi.org/10.33102/sainsinsani.vol7no2.490.

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Abstrak: Kementerian Pelancongan, Kesenian dan Kebudayaan (MOTAC) turut memperkenalkan banyak inisiatif baru untuk memajukan pelancongan Islam di Malaysia, termasuk memperkenalkan program Pengiktirafan Penginapan Mesra Muslim (MFAR). Tinjauan terhadap reka bentuk ruang persekitaran dalam perkhidmatan homestay telah dilaksanakan dalam satu siri kajian rintis bagi memenuhi keperluan dan kehendak penginap muslim dalam usaha memberi pengiktirafan kepada para pengusaha penginapan mesra muslim di Malaysia khususnya di Sabah. Objektif kertas kerja ini adalah untuk meninjau ciri-ciri pengaplikasian ho

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Idris, Asmady, Shahril Yusof, Suraya Sintang, and Issraq Ramli. "Dasar Kerajaan Negeri Sabah Menangani Perkembangan Ajaran Sesat Dalam Islam (Sabah State Policy in Dealing with the Development of Deviant Teachings in Islam)." UMRAN - International Journal of Islamic and Civilizational Studies 7, no. 1 (2020): 49–67. http://dx.doi.org/10.11113/umran2020.7n1.358.

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The State of Sabah, through the State Religious Council, has legally ratified the fatwa (religious edict) upon 22 religious teachings which being classified as deviant and misrepresentative of Islam. The deviant teachings are considered to be incongruent with the central belief of Ahlus Sunnah wal-Jamaah as the fundamental basis of Islamic faith in Malaysia. Their religious dogmas are not only destabilising the solidarity of Muslim society, but also the security and the political stability of this country. In conjunction with this, the State Religious Fatwa Council, has taken firm action by ga

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Rasip, Zaifuddin Md, Rahayu Handan, Mohd Zulfahmi Bin Mohamad, and Amer Hudhaifah Hamzah. "Challenges of Religious Integration among Indigenous Muslim Converts (Mualaf) in Sabah, Malaysia." International Journal of Research and Innovation in Social Science IX, no. V (2025): 605–18. https://doi.org/10.47772/ijriss.2025.90500050.

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The increasing number of Muslim reverts (mualaf) in Sabah, particularly among indigenous communities, represents a distinctive trend within Malaysia’s religious demography. Unlike in Peninsular Malaysia, where conversions predominantly occur among non-indigenous populations, reversion to Islam in Sabah involves ethnic groups such as the Kadazan Dusun, Murut, Rungus, and Sungai. This unique pattern necessitates an in-depth exploration to understand the specific dynamics influencing these religious transitions. This qualitative study aims to investigate the factors contributing to the rising num

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Amin, Shamsuddin, and Reziella Lahaji. "Keyakinan Pengguna Bukan Muslim Terhadap Produk Halal di Beaufort, Sabah." ANP Journal of Social Sciences and Humanities 2, no. 2 (2021): 68–73. http://dx.doi.org/10.53797/anpjssh.v2i2.9.2021.

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Konsep Halal bukanlah menjadi elemen utama pengguna bukan Muslim dalam memilih sesuatu produk makanan. Walaubagaimanapun ada di antara mereka menyedari tentang konsep Halal dan mempunyai sudut pandangan yang berbeza dengan produk makanan Halal. Oleh itu kajian ini dilaksanakan bagi meneroka faktor-faktor penentu yang berkemungkinan besar boleh mempengaruhi keyakinan pengguna bukan Muslim terhadap konsep Halal dan produk makanan Halal di Beaufort, Sabah. Tinjauan dilakukan di Beaufort, Sabah di mana 100 responden bukan Muslim ditemu ramah melalui soal selidik berstruktur untuk mengumpulkan makl

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Abdul Muin, Suhailah, Mohd Nor Azan Abdullah, Mikdar Rusdi, Mardyawati M. Ag, and Norcikeyonn Samuni. "Strategi Pengembangan Pelancongan Islamik di Nusantara Melalui Model Homestay Patuh Syariah (MHPS) di Sabah / Strategies for the Development of Islamic Tourism in the Archipelago Through the Shariah Compliant Homestay Model (SCHM) in Sabah." UMRAN - International Journal of Islamic and Civilizational Studies 11, no. 3 (2024): 41–58. https://doi.org/10.11113/umran2024.11n3.688.

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The strategy of developing Islamic tourism in the archipelagos through the Shariah-Compliant Homestay Model in Sabah (MHPS) requires a holistic, structured approach. Key strategies include improving homestay infrastructure, providing courses for homestay owners on Sharia compliance, effective digital marketing, local community collaboration, religiously oriented tourism packages, and active involvement of religious institutions. The use of technology, efficient management, periodic evaluation, and developing local skills are crucial aspects of this Sharia-compliant homestay model. This approac

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Salim, Salinayanti. "MEDIA AS PLATFORMS OF DA’WAH AMONG MUSLIM CONVERTS IN BORNEO." Malaysian Journal Of Islamic Studies (MJIS) 4, no. 2 (2020): 78–93. http://dx.doi.org/10.37231/mjis.2020.4.2.147.

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The study examined the use of media as tools of Muslim converts’ da’wah in Sabah, Sarawak and Brunei. There were two categories of media used in this study; social media (Facebook, YouTube, website, blog) and traditional media (television, radio, book, newspaper). The study interviewed 42 informants who lived in the city areas of Sabah, Sarawak and Brunei. The data obtained was arranged into themes and evaluated using descriptive and interpretive analysis approach. The study revealed that most informants partook in disseminating da’wah in media, primarily social media. The informants mostly ‘s

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Kumalasari, Silva. "Makna Sabar dalam Tafsir Fi Zhilal Al-Qur’an." Al Karima : Jurnal Studi Ilmu Al Quran dan Tafsir 4, no. 2 (2020): 79. http://dx.doi.org/10.58438/alkarima.v4i2.58.

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Sabar disebutkan di dalam Al-Qur’an secara berulang-ulang. Hal itu menjadikan pentingnya sifat sabar selalu ada pada diri dalam menjalani kehidupan ini, baik pada kondisi nyaman maupun terancam. Dalam Tafsir Fi Zhilal Al-Qur’an dijelaskan bahwa ash-shabru adalah sifat yang lazim dan harus dimiliki seorang muslim, di mana tidak mungkin seorang muslim memikul akidahnya, mengemban akidahnya, dan melaksanakan segala beban taklifnya melainkan dengan sifat itu. Sabar merupakan bekal di jalan dakwah Islam karena jalan dakwah ini panjang dan berat, penuh dengan rintangan dan duri, penuh dengan ancaman

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Saini Ag. Damit, Bambang Muhamad Rafadi Yusoff, Noorafini Kassim, and Nor Ain Manap. "JENIS-JENIS SENI KALIGRAFI ARAB SEBAGAI HIASAN DI MASJID-MASJID DAERAH DI SABAH." Jurnal Gendang Alam (GA) 11, no. 2 (2021): 49–62. http://dx.doi.org/10.51200/ga.v11i2.3575.

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Seni kaligrafi Arab atau seni khat adalah khazanah tertua di dunia yang dimiliki oleh umat Islam. Sejarah telah membuktikan perkembangannya seiring dengan perkembangan tamadun Islam yang mempunyai kedudukan tinggi dan mulia berikutan hubung kaitnya dengan ayat al-Quran. Masyarakat Islam di Sabah masih kurang mengetahui jenis-jenis seni kaligrafi Arab yang menghiasi masjid-masjid di negeri ini. Justeru, kajian ini dijalankan bertujuan untuk mengenal pasti jenis-jenis kaligrafi Arab yang menghiasi masjid-masjid daerah di Sabah. Kajian lapangan dijalankan seperti mengunjungi masjid-masjid dan men

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Sengupta, Chandni. "Muslim Diaspora in Britain: Identity and Transnationalism Among South Asian Muslim Communities, by Sabah Khan." Diaspora Studies 17, no. 4 (2024): 427–30. http://dx.doi.org/10.1163/09763457-bja10130.

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Hasan, Haslinda, Rini Suryati Sulong, and Geoffrey Harvey Tanakinjal. "Halal Certification Among the SMEs in Kinabalu, Sabah." Journal of Consumer Sciences 5, no. 1 (2020): 16–28. http://dx.doi.org/10.29244/jcs.5.1.16-28.

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Halal is an important concept that enables and simplifies the consuming process of food and beverage products, especially for Muslim consumers. The study believes that the development of Halal is a communally obligatory (fardhu kifayah) for that SMEs and a personally obligatory (fardhu ain) for the Muslim consumer. The Government of Malaysia has already recognized the importance of SMEs, implemented various policies; action plans, and also introduced Halal related programs to assist the SMEs. The objectives of the study are to identify the awareness and perception towards Halal certification a

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Suhailin, Md Roslan, Arba’ie Sujud, Rozita Che Rodi, and Sharil Nizam Sha'ri. "Realiti Daya Hidup Bahasa Bisaya Muslim Sebagai Etnik Minoriti di Sabah." Malaysian Journal of Social Sciences and Humanities (MJSSH) 5, no. 7 (2020): 82–95. http://dx.doi.org/10.47405/mjssh.v5i7.447.

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Kajian ini bertujuan untuk menentukan daya hidup bahasa etnik Bisaya Muslim di Beaufort, Sabah. Sebanyak 205 pelajar menengah atas dari tiga buah sekolah telah dipilih sebagai peserta melalui pensampelan rawak. Pengkaji menggunakan enam set soal selidik daripada model UNESCO. Hasil kajian menunjukkan bilangan penutur mutlak bahasa Bisaya dan transmisi bahasa antara generasi adalah terancam. Bahasa Bisaya dituturkan oleh kebanyakan generasi ibu bapa dan ke atas. Trend dalam domain penggunaan bahasa juga telah berkurangan. Walaupun bahasa Bisaya masih digunakan di rumah, bahasa Melayu yang domin

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Ambo, Hamida, Saifulazry Mokhtar, and Kasoma Thia. "SYABU DRUG ABUSE AMONG THE MUSLIM COMMUNITY IN SANDAKAN, SABAH: FACTORS AND MEASURES TO OVERCOME IT." International Journal of Law, Government and Communication 7, no. 28 (2022): 281–95. http://dx.doi.org/10.35631/ijlgc.728022.

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The issue of drug abuse in Malaysia is increasing every year. This significant increase has alarmed many to the point that it has covered the daily life of the Islamic society. The use of Syabu in the Muslim community in Sandakan, Sabah has become commonplace in their daily lives. Thus, this study aims to solve the specific syabu (Methamphetamine) drug abuse in the district of Sandakan, Sabah by targeting the local Muslim community through factors that influence a person in the use of Syabu and figures that can be taken to alleviate this problem among the Muslim community in Sandakan. The stud

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Abdul Rahman, Nurfarain, Mohd Sohaimi Esa, Saifulazry Mokhtar, and Sharifah Darmia Sharif Adam. "PERCEPTION OF BRUNEI MALAYS IN THE ACCEPTANCE OF TRADITIONAL FOOD "KELUPIS" IN SABAH." Journal of Tourism, Hospitality and Environment Management 7, no. 29 (2022): 281–93. http://dx.doi.org/10.35631/jthem.729019.

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The tribes in Sabah are very famous for their culture such as customs and taboos as well as the practices of their respective beliefs. Indirectly, this practice has affected their lives. Traditional food in Sabah attracts the attention of other communities due to the diversity and uniqueness of food types such as Ambuyat, kuih-muih, Butod, Hinava and so on. However, there are some tribes who still do not know about the traditional food. In Sabah, "Kelupis" is famous as a traditional food for the Malays of Brunei which is their favorite, even Kelupis is also a main dish, especially at festivals

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ADUL, SARIP. "PENGETAHUAN, SIKAP DAN AMALAN BELIA MUALAF TERHADAP TANGGUNGJAWAB KEPADA IBUBAPA BUKAN MUSLIM DI SABAH." Asia Pacific Journal of Youth Studies 12, no. 1 (2015): 1–17. http://dx.doi.org/10.56390/apjys2024.12.1.

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ABSTRAK Artikel ini merupakan kajian terhadap kefahaman, sikap dan amalan mualaf mengenai satu isu fiqh iaitu hukum memberi nafkah kepada ibubapa non-Muslim. Persoalan yang diketengahkan ialah sejauh manakah kefahaman, sikap dan amalan belia mualaf di Sabah ketika berhadapan dengan isu fiqh terhadap isu fiqh tersebut. Oleh itu, kajian ini bertujuan untuk mengetahui pandangan sarjana Islam berkaitan hukum memberi nafkah kepada ibubapa non-Muslim; mengenal pasti tahap pengetahuan, sikap dan amalan belia mualaf berkaitan isu fiqh tersebut; juga korelasi dan regrasi antara pengetahuan, sikap dan a

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Firmanzah, Firmanzah. "Dinamika Gerakan Pembebasan Muslim Moro di Filipina Selatan: Studi Terhadap Moro National Liberation Front (1971-1996)." INTELEKTUALITA 6, no. 1 (2017): 29. http://dx.doi.org/10.19109/intelektualita.v6i1.1299.

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Muslim Filipina harus berjuang dari penindasan pemerintah Filipina dan melawan kelompok-kelompok Kristen yang lebih diakui pemerintah Filipina. Beberapa tahun setelah kemerdekaan Republik Filipina, masyarakat Muslim Moro menjalani hidup penuh kemiskinan, penuh diskriminasi dan tidak diperhatikan pemerintah Filipina. Gerakan pembebasan Moro National Liberation Front, diketahui bahwa lahirnya Moro National Liberation Front setelah peristiwa yang tidak berperikemanusiaan yaitu Tragedi Jabidah atau Jabidah Masarce di mana pembantaian pemuda muslim di pulau Corregidor karena menolak operasi merdeka

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