IJUS | International Journal of Umranic Studies
https://unissa.edu.bn/journal/index.php/ijus
<p><strong>International Journal of Umranic Studies (IJUS)</strong> (Al-Majallah al-‘Ālamiyyah li al-Dirāsāt al-‘Umrāniyyah) is a blind peer-reviewed journal published biannually, in January and July, by the Faculty of Islamic Development Management, Sultan Sharif Ali Islamic University (UNISSA), Negara Brunei Darussalam. IJUS welcomes the multidisciplinary, interdisciplinary and transdisciplinary studies associated with <em>Umranic studies, Islamic History & Civilization and Islamic Development Management</em>, which may range from (but not limited to) Islamic ethics, Islamic economy/banking and finance, Islamic education, religious studies, <em>kalām</em>, Islamic thought and philosophy, geography, literature, sports, architecture, psychology, language, environment, humanities, sociology and anthropology.</p>Faculty of Islamic Development Managementen-USIJUS | International Journal of Umranic Studies 2617-9393<p><strong>IJUS</strong> published by UNISSA Press is an open access journal. All articles are published under the terms of the <a href="http://creativecommons.org/licenses/by/4.0/">Creative Commons Attribution 4.0 International License</a> (CC-BY).</p> <p>This licence permits unrestricted use, distribution, and reproduction provided that the authors, citation details and publisher are clearly identified.</p> <p>For any reuse or distribution, users must make clear that the article is made available under a Creative Commons Attribution license. <strong>IJUS</strong> retains the copyright.</p>Introduction to Vol. 8, Issue 2 | July 2025
https://unissa.edu.bn/journal/index.php/ijus/article/view/1237
<p>This July 2025 issue of the International Journal of ‘Umranic Studies (IJUS) brings together a rich collection of scholarship that bridges classical Islamic thought with contemporary challenges in education, law, linguistics, social development, and civilizational renewal. Collectively, the contributions in this volume highlight the enduring relevance of Islamic intellectual heritage as a framework for addressing moral, social, and institutional concerns in the 21st century.</p>Anis Malik Thoha
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2025-07-312025-07-3182iviiiThe Relevance of Holistic and Humanistic Education in Islam
https://unissa.edu.bn/journal/index.php/ijus/article/view/1238
<p>This article examines the relevance of integrating holistic and humanistic approaches within the framework of Islamic education. Holistic education is conceptualised as a comprehensive approach that develops all dimensions of human potential — physical, intellectual, spiritual, moral, social, and emotional. In parallel, humanistic education emphasises the cultivation of human values, self-awareness, and individual potential, aligning these with the teachings of Islam. Together, these approaches respond to contemporary educational challenges that often overemphasise cognitive achievement while neglecting moral, emotional, and spiritual growth.</p> <p> </p> <p>This study employs a library research method, drawing data from books, peer-reviewed journals, and academic articles on holistic education, humanistic education, and Islamic thought. Sources were accessed through libraries and electronic databases and were analysed thematically to identify key concepts and points of convergence between the two educational approaches and Islamic principles. Findings were validated through source triangulation and cross-comparison with previous studies to ensure credibility and accuracy.</p> <p> </p> <p>The discussion reveals that holistic education — consistent with Islam’s view of humans as a unity of body and soul — complements humanistic education, which fosters dignity and individual potential in line with the Qur’ānic concept of humans as <em>khalīfah </em>(vicegerents of the earth). Integrating these approaches helps counterbalance the narrow focus on cognitive learning prevalent in modern education, which risks dehumanisation and the neglect of character formation.</p> <p> </p> <p>The study further offers practical implications, encouraging Islamic educational institutions to design programs that nurture multiple dimensions of students’ development, adopt inclusive and student-centred pedagogies, and cultivate supportive environments that promote moral and spiritual growth. Such initiatives are expected to enhance the quality of Islamic education and prepare a generation that is knowledgeable, ethically grounded, socially responsible, and spiritually conscious.</p> <p> </p> <p>Ultimately, this study proposes a balanced educational model that harmonises Islamic values with contemporary educational theory, offering a spiritually grounded, inclusive, and transformative learning framework for addressing modern educational challenges.</p>M. Miftah AriefM. Kholis Amrullah
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2025-07-312025-07-3182121Kishi Fatwa House and Parajudicial Administration of Islamic Inheritance Law in Nigeria
https://unissa.edu.bn/journal/index.php/ijus/article/view/1239
<p>The Kishi Fatwa House, since its establishment in 2007, has become a central parajudicial body for administering Islamic inheritance law in Nigeria. This study examined its historical development, objectives and judicial processes, with a focus on five representative cases, to assess procedural adherence to Qur’anic provisions and Islamic jurisprudence. The study adopted a historical qualitative case analysis. Data were drawn from official Fatwa House reports (2019-2021) detailing estate valuations, deductions, fixed shares (<em>furūḍ</em>) and residual distribution (<em>‘aṣabah</em>). To complement the documentary evidence, semi-structured interviews were conducted with four key Fatwa House officials, providing insider perspectives on procedural practices and interpretative approaches. Results showed consistent application of prescribed shares, including the 2:1 male-to-female ratio, proper prioritisation of debt settlement and exclusion of non-entitled relatives in accordance with the inheritance hierarchy. The institution demonstrated accuracy in complex multi-heir scenarios, transparent deduction of liabilities and fair valuation of both cash and non-cash assets. These findings underline the Fatwa House’s function as an accessible, doctrinally compliant mechanism for dispute resolution, promoting equity, religious integrity and community trust in inheritance settlements.</p>Mufutau Oloyede Abdul-RahmonMikail Kolawole Abdulsalam
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2025-07-312025-07-31822337Implementasi Metod Tazkiyah Al-Nafs Dalam Pendidikan Akhlak Menurut Saʻid Hawwa
https://unissa.edu.bn/journal/index.php/ijus/article/view/1241
<p><strong>MALAY</strong></p> <p><strong>Latar Belakang:</strong> Pendidikan akhlak memainkan peranan penting di dalam usaha membentuk peribadi mulia pelajar. Pendidikan akhlak juga dapat menjamin kesejahteraan dan keselamatan masyarakat bagi menangani cabaran-cabaran yang dihadapi dari meresapi sistem pendidikan dalam konteks sekarang.</p> <p><strong>Tujuan Kajian:</strong> Kertas konsep ini mengetengahkan metod <em>tazkiyah al-nafs</em> menurut perspektif Saʻid Hawwa menerusi salah satu kitab beliau iaitu <em>Al-Mustakhlas Fî Tazkiyatin-Nafsi</em> dan menghubungkaitkan implementasi elemen tersebut dalam konsep pendidikan akhlak pelajar.</p> <p><strong>Metodologi: </strong>Metod kajian melibatkan kaedah berbentuk kualitatif berdasarkan kajian perpustakaan.</p> <p><strong>Dapatan Kajian:</strong> Dapatan menunjukkan bahawa metod <em>tazkiyah al-nafs</em> yang dikemukakan oleh Sa’id Hawwa menerusi proses <em>mujahadah al-nafs</em> dan <em>riyadhah al-nafs </em>membantu dalam usaha menyingkirkan sifat-sifat tercela (sifat <em>mazmumah</em>) dan membiasakan diri pelajar dengan menerapkan sifat-sifat terpuji (sifat <em>mahmudah</em>) serta melazimi perbuatan yang dituntut.</p> <p><strong>Keaslian dan Sumbangan:</strong> Penekanan metod <em>tazkiyah al-nafs</em> (penyucian jiwa) turut dikaitkan dalam usaha mendidik akhlak pelajar terutama peringkat menengah. Metod <em>tazkiyah al-nafs</em> yang diaplikasikan dalam pendidikan akhlak menerusi proses berkenaan akan dapat mendisiplinkan diri pelajar ke arah positif secara dalaman dan luaran mengikut acuan ajaran Islam serta masih relevan untuk dipraktikkan sesuai untuk manfaat para masyarakat Islam masa kini.</p> <p> </p> <p><strong>ENGLISH</strong></p> <p><strong>Background:</strong> Moral education plays a vital role in shaping students’ noble character. It also ensures the well-being and security of society by addressing challenges that arise from the current educational system.</p> <p><strong> </strong><strong>Purpose of the Study:</strong> This concept paper highlights the method of <em>tazkiyah al-nafs</em> (purification of the soul) from the perspective of Saʻid Hawwa through one of his works, <em>Al-Mustakhlas Fî Tazkiyatin-Nafsi</em>, and links the implementation of these elements to the concept of students’ moral education.</p> <p><strong>Methodology:</strong> The study adopts a qualitative approach based on library research.</p> <p><strong>Findings:</strong> The findings indicate that the <em>tazkiyah al-nafs</em> method proposed by Saʻid Hawwa—through the processes of <em>mujahadah al-nafs</em> (striving against the self) and <em>riyadhah al-nafs</em> (spiritual training)—helps eliminate blameworthy traits (<em>sifat mazmumah</em>), cultivate praiseworthy qualities (<em>sifat mahmudah</em>), and habituate students to performing commendable deeds.</p> <p><strong>Originality and Contribution:</strong> Emphasizing the <em>tazkiyah al-nafs</em> method (soul purification) is closely linked to efforts in moral education, particularly at the secondary school level. Applying this method in moral education can discipline students both internally and externally, guiding them positively according to the framework of Islamic teachings. It remains relevant and beneficial for the moral development of contemporary Muslim societies.</p>Suhaiella SuhailiMuhamad Zahiri Awang Mat
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2025-07-312025-07-31823949التنمية المستدامة في ضوء القرآن الكريم: دراسة تحليلية تطبيقية على بعض أهداف التنمية المستدامة
https://unissa.edu.bn/journal/index.php/ijus/article/view/1242
<p>تبحث هذه الدراسة التحليلية التطبيقية في مفهوم التنمية المستدامة من منظور قرآني، مستندة إلى أن القرآن الكريم يحتوي على مبادئ تنموية شاملة تغطي جوانب الحياة الإنسانية، رغم أن المصطلح الحديث نشأ بعد الحروب العالمية في 1972م، إلا أن المشكلة تكمن في عدم استكشاف الجذور القرآنية لهذه المبادئ مقابل أهداف الأمم المتحدة للتنمية المستدامة حتى 2030م، مما يؤدي إلى تجاهل الرؤية الإسلامية في التنمية. تهدف الدراسة إلى تحليل خمسة أهداف رئيسية (القضاء على الفقر والجوع، الصحة والرفاهية، التعليم الجيد، والمساواة بين الجنسين) وإثبات ارتباطها بالقرآن، مستخدمة منهجية تحليلية تطبيقية تعتمد على استخراج الآيات القرآنية ذات الصلة وتفسيرها مع الاستناد إلى مصادر لغوية وتفسيرية. تكشف النتائج أن القرآن يقدم نظامًا متكاملاً للتنمية من خلال آليات مثل الزكاة والصدقة لمكافحة الفقر والجوع، والاعتدال في الأكل والنظافة للصحة، والحث على العلم والتدبر للتعليم، والمساواة في الكرامة والأجر بين الجنسين، مما يؤكد سبق القرآن في صياغة أسس التنمية المستدامة.</p> <p> </p> <p><strong>English</strong></p> <p><strong> </strong></p> <p>This analytical and applied study explores sustainable development from a Qur’anic perspective, asserting that the Qur’an encompasses comprehensive developmental principles covering human life aspects, although the modern term emerged post-World Wars in 1972, the problem lies in overlooking the Qur’anic roots of these principles compared to the United Nations’ Sustainable Development Goals for 2030, leading to neglect of the Islamic vision in development. The study aims to analyze five key goals (eradicating poverty and hunger, good health and well-being, quality education, and gender equality) and demonstrate their linkage to the Qur’an, employing an analytical-applied methodology that relies on extracting relevant Qur’anic verses and interpreting them with linguistic and exegetical sources. The results reveal that the Qur’an provides an integrated system for development through mechanisms like zakat and charity to combat poverty and hunger, moderation in eating and hygiene for health, encouragement of knowledge and reflection for education, and equality in dignity and reward between genders, confirming the Qur’an’s precedence in formulating the foundations of sustainable development.</p>Mohamed Fathy Mohamed AbdelgelilYusfariza YussopZulamali Begawan Pehin Khatib Haji MatassanAnis Malik Thoha
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2025-07-312025-07-31825170مخارج الأصوات الصامتة في اللغتين العربية والملايوية: دراسة تقابلية
https://unissa.edu.bn/journal/index.php/ijus/article/view/1243
<p>تصدر من أفواه الناس أصواتٌ كثيرةٌ ومتنوعةٌ أهمّها ما يعرف بالأصوات اللغوية التي تتمثل في الصوامت والصوائت من اللغات البشرية. وقد دُرستْ خصائص الصوامت وصفاتها في الدرس الصوتي الحديث من عدة أسس ومعايير عالمية ممثّلة في أربعة اعتبارات، أولها: مخارج الأصوات، والثاني: كيفية خروج الهواء، والثالث: حالة الوترين الصوتيين، والأخير: حالة مؤخرة اللسان عند النطق بهذه الأصوات الصامتة. وسميت الصوامت بالنظر إلى الاعتبار الأول بمسميات كثيرة ترجع إلى أسماء الأعضاء النطقية التي اشتركت في إنتاجها كالحنجرة والحلق واللهاة والطبق والغار واللِثة والأسنان والشفتين. ووصفت الصوامت كذلك بالنظر إلى الاعتبارات الأخرى بصفات عديدة كالانفجار ونصف الانفجار والاحتكاك والتكرار والأنفية والجانبية والهمس والجهر وغيرها. وهذا البحث سينصب - بالمقام الأول - على دراسة الصوامت من اللغتين العربية والملايوية في دراسة تقابلية تهدف إلى كشف الفروق وأوجه الشبه بين الشعبين العربي والملايوي في مخارج الأصوات الصامتة، وتحديد إمكانيات النطق التي استغلَّها الناطقون باللغتين عند إنتاج هذه الأصوات. وهذا يقتضي اقتصار البحث على دراسة صوامت اللغتين بالنظر إلى جانب واحد فقط من جوانب الاعتبارات السابقة وهو مواضع خروج هذه الأصوات عند النطق بها. ويحاول البحث كذلك التعريج على المشكلات التي قد يعاني منها دارسو اللغتين في النطق ببعض المفردات المشتملة على هذه الصوامت بسبب الفروق الناتجة عن اختلاف مخارج الأصوات لاختلافهم في استخدام إمكانيات النطق من الأعضاء النطقية.</p> <p> </p> <p><strong>ABSTRACT</strong></p> <p>People make many different sounds. The most important of them are known as linguistic sounds, which are represented by the consonants and vowels of human languages. The characteristics of consonants have been studied in modern phonetics based on several international foundations and standards, represented by four considerations, the first one is: the points of articulation, the second: the ways in which air exits, the third: the state of the two vocal cords, and the last: the condition of the back of the tongue when pronouncing these consonant sounds. In view of the first consideration, the consonants were given many names that go back to the names of the organs of speech that participated in their production, such as glottal consonant, pharyngeal consonant, uvular consonant, velar consonant, dental consonant and so on. Consonants were also described, in view of other considerations, with many characteristics, such as plosive, affricate, fricative, trill, nasal, lateral, voiceless, voiced, and others. This research will focus - primarily - on studying the consonants of the Arabic and Malay languages, in a constrastive study, aiming to reveal the differences and similarities between the Arab and Malay peoples in term of their points of articulation in producing their consonant sounds, as well as determining the pronunciation capabilities that speakers of the two languages employed when producing these sounds. This requires limiting the research to studying the consonants of the two languages by looking at only one aspect of the previous considerations, which is the points of articulation or the places where these sounds emerge when they are pronounced. The research also attempts to address the problems that learners of both languages may suffer from in pronouncing some words that includes these consonants due to the differences resulting from the different sound outputs in using the pronunciation capabilities of the articulatory organs.</p>Zulkipli Mat IsaWan Moharani MohammadSulaiman IsmailNurhasma Muhamad SaadMuhammad Marwan IsmailFarah Nadia Harun
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2025-07-312025-07-31827184Book Review
https://unissa.edu.bn/journal/index.php/ijus/article/view/1244
<p>In <em>Maqāṣid al-Sharī</em><em>ʿ</em><em>ah: A Civilizational Perspective</em>, Hashem reimagines Islamic legal theory as a civilizational force, rooted in ethical purpose and responsive to contemporary global challenges. Drawing from classical jurists such as al-Shāṭibī and using the inductive method (<em>istiqrā</em><em>ʾ</em>), Hashem aligns the <em>maqāṣid</em> (objectives of Sharīʿah) with Ibn Khaldūn’s notion of <em>ʿ</em><em>umrān</em> (civilizational vitality), proposing that Sharīʿah’s role extends far beyond law into institution-building and social ethics (p. viii).</p>Anis Malik Thoha
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2025-07-312025-07-31828586