Postmodernism is characterized by a celebration of diversity, difference in viewpoints and a rejection of universal truths. It often critiques the authority of institutions and traditional power structures and emphasizes the subjective nature of human experience. In terms of methodology, postmodernists use deconstruction and analysis of language and discourse to critique and challenge dominant narratives and beliefs. This paper explores the challenges that relativism, as viewed through the lens of postmodernism, poses to the concept of absolute religion. The areas of belief, epistemology, values, and laws are specifically examined. Acceptance of relativism carries significant implications for religion, such as the loss of religion's exclusive status and the promotion of pluralism- a key goal of postmodernism. A comprehensive literature review is conducted, drawing on the works of philosophers and scholars who have explored the topics of postmodernism and relativism, and their impact on religion. This study seeks to identify the challenges posed by relativism and offer a brief counterargument. The findings suggest that while relativism may recognize the existence of diverse truths and encourage believers to maintain their own beliefs, it ultimately creates problems when it assumes that the fact of truth itself is different and makes the plurality of truth absolute. This leads to skepticism about religion and the view that religion is only individual belief about truth.

Studies on modern terrorism over the past 20 years have shown an increase in youth involvement in violent activities. However, the findings of these studies mostly focus on the subjects of study, either specific organizations involved or the locations of their development. This study aims to examine the views of Muslim youth in Malaysia towards terrorist ideologies, with the goal of identifying their perceptions, understanding of national identity and acceptance or rejection of these ideologies. The research uses quantitative methods for data collection and analysis, including a survey of 850 participants aged 18-40 from across Malaysia, selected through random sampling with a focus on Muslim youth. The analysis includes descriptive statistics as well as inferential methods such as ANOVA and Pearson correlation to investigate differences and relationships among survey variables. The findings indicate that the majority of participants had a neutral stance towards terrorist ideologies and rejected elements of these ideologies. However, a minority of youth expressed acceptance of these ideologies. Based on these findings, the study suggests that ongoing education efforts that promote moderate and centrist interpretations of Islam from primary to higher education in Malaysia may help to prevent the spread of radicalism among youth.

Islam merupakan sebuah agama yang bertunjangkan elemen al-salām dalam setiap prinsipnya dan ajarannya di dalam ketenteraan. Elemen al-salām telah menjadi prinsip teras Rasulullah SAW dalam setiap operasi bersenjata atau al-jihād bī al-silāḥ khususnya sebelum, semasa dan selepas operasi hasil daripada didikan yang mantap berlaku dalam periode Mekah dan Madinah. Selepas hampir 1400 tahun selepas kewafatan Rasulullah SAW, gerakan bersenjata telah berevolusi dan berkembang menjadi lebih kompleks dan canggih. Di Malaysia khususnya di Institusi Pengajian Tinggi Awam terdapat badan beruniform yang berorentasikan ketenteraan iaitu unit Pasukan Latihan Pegawai Simpanan (PALAPES) yang dikawal selia oleh Kementerian Pertahanan Malaysia dan Angkatan Tentera Malaysia (ATM) dan majoriti daripada ahlinya adalah Bumiputera yang beragama Islam. Latihan unit PALAPES ini akan berlangsung selama tiga tahun mengunakan silibus ATM iaitu Manual Panduan Askar Wataniah melalui beberapa latihan seperti Latihan Tempatan, Latihan Berterusan dan Latihan Kem Tahunan yang perlu menjadi model pengaplikasian sebelum operasi bersenjata, agar sistem latihan ketenteraan. Selari dengan itu, kajian ini akan melihat pendekatan al-salam dalam penerapan latihan PALAPES. Kajian ini akan mengunakan metode kualitatif dan historis terhadap pengaplikasian elemen al-salām sewaktu zaman peperangan Rasulullah SAW. Hasil dapatan mendapati bahawa beberapa ciri-ciri persamaan kaedah sebelum operasi bersenjata Rasulullah SAW sememangnya telah wujud di dalam skim Latihan PALAPES, namun ia masih perlu dimurnikan agar bertepatan dengan eleman al-salām.

This article discusses the paradigm theory and its application to understanding religion, with a focus on the perspective of Islam. Hans Küng’s paradigm theory is examined, which involves analyzing religious paradigms and their changes to understand religion comprehensively. The article explains that Küng’s approach involves examining several aspects of religion, such as its history, development, current situation, and predictions or assumptions about its future based on its history and current situation. However, the article also highlights some questions regarding the methodology used by Küng to identify the stages of the paradigm and the shifts that occur. Additionally, the article notes that understanding religion based on paradigm theory is not sufficient to adequately describe the identity of a religion. Overall, this article sheds light on the strengths and limitations of using paradigm theory to understand religion, particularly from an Islamic perspective. Therefore, a nuanced understanding of Islam requires sensitivity to its unique theological and textual contexts.

This study aims to discuss a preliminary analysis of responses by classical and contemporary Muslim scholars on Atheism and New Atheism and identify the approaches that have been taken by them. It also elucidates on type of arguments used by those scholars. While there are many studies about Atheism, New Atheism, and Islam, few or none of them preliminary analysed the works of classical and contemporary Muslim scholars. Selected books written by classical and contemporary Muslim scholars on Atheism and New Atheism were preliminarily reviewed and examined. This study found that the critiques of classical and contemporary Muslim scholars are constructive, systemic, and systematic in upholding the ʿaqīdah. Five renowned and essential rational arguments that are frequently used by classical and contemporary Muslim scholars are the ontological argument, argument from contingency, kalām cosmological argument, teleological argument, and moral argument. The researcher also believes that these respective arguments must also undergo reform (islāh), renewal (tajdīd), and constant improvement in areas or matters that are subject to change over time (mutaghayyirāt).

Prisoners of war (POWs) are the result of an armed conflict between two different parties. POWs are persons captured or being held by the enemy during a war, whether they are militaries or civilians. Therefore, prisoners of war must be treated appropriately as Islam recommends. However, the treatment to POWs through the movements in the name of al-Jihad today often portrays cruel and inhumane that convey a negative image of Islam. This is because such Jihadist movements do not follow the methods shown in Islam. Thus, Prophet Muhammad SAW has shown various methods of treating POWs through revelations (al-Quran and al-Hadith) that show Islam is not a religion that oppresses POWs. This article explains the Prophet Muhammad's principles and methods of dealing with POWs. This study applied the method of library research by emphasizing the method of content analysis as the main method of data collection as well as descriptive analysis inductively and deductively to provide guidelines for the application of treatments to POWs according to the method of the Prophet Muhammad SAW. The results of the study concluded that the methods used were the prohibition of torturing or killing prisoners, good treatment, parole or not, the death penalty, beating prisoners, the treatment of female prisoners such as the prohibition of rape and permission to marry. In general, the concept of treatments of POWs in Islam, such as the right to medical treatment, humanitarian values and security guarantees, are strongly emphasized.

Al-Qur’ān has described anxiety as part of human nature. Anxiety in the context of psychology is categorized as a mental disorder problem in the category of neurosis. Neurotic problems can occur when someone faces disruptions in terms of internal interaction or social environment. Its effects can have adverse implications on behavior and thinking resulting in suffering to patients. However, al-Qur’ān also contains some verses that can be applied as a therapy to treat human anxiety. Based on the content analysis approach to the text of Quranic verses, this paper presents a reflection on various forms of rabbānī therapy to address the problem of neurosis. The findings of the study demonstrate that al-Qur’an is a treasure of alternative treatment mechanisms that is applicable to patients with mental disorders of the neurosis category. In conclusion, Islam is proven to have pioneered a variety of solutions to life problems, especially those related to mental disorders.

Al-Qur'an has described anxiety as part of human nature. Anxiety in the context of psychology is categorized as a mental disorder problem in the category of neurosis. Neurotic problems can occur when someone faces disruptions in terms of internal interaction or social environment. Its effects can have adverse implications on behavior and thinking resulting in suffering to patients. However, al-Qur'an also contains some verses that can be applied as a therapy to treat human anxiety. Based on the content analysis approach to the text of Quranic verses, this paper presents a reflection on various forms of rabbani therapy to address the problem of neurosis. The findings of the study demonstrate that al-Qur'an is a treasure of alternative treatment mechanisms that is applicable to patients with mental disorders of the neurosis category. In conclusion, Islam is proven to have pioneered a variety of solutions to life problems, especially those related to mental disorders.

This article examines the involvement factors of Malaysian Muslim youth with terrorism. Various theories have been put forward by researchers to identify these factors in general but studies conducted show that these factors differ from one country to another. Thus, to obtain direct data on the factors of youth terrorist involvement in Malaysia, this study conducted a semi-structured interview with two parties which directly involved in the activities of prevention, control and enforcement of terrorism namely the Anti-Terrorism Unit (E8) Special Branch, Royal Malaysia Police and members of terrorist deradicalization programme, Ministry of Home Affairs. E8 Unit plays a role in identifying and arresting terrorist suspects while members of the deradicalization programme interact directly with the offenders and then carry out the deradicalization process towards them. In addition to this data, the study also conducted interviews with academicians and one family member’s of the offender arrested under the Prevention of Terrorism Act (POTA). The results of the interviews were then formulated analytically based on documented library references. The study found that there are five major factors that attract youth into terrorism, namely psychological and personality, religious knowledge, social media, ideology and conflict in Muslim countries. Each of these factors serves as a catalyst for the youth to engage in terrorism. In summary, the identification of these factors is crucial in the efforts of all parties to prevent terrorism among the Malaysian youth.

The conduct of family psychology is an important element in the development of family institutions. The position of women in the family structure greatly influence their stability. The highlight of Khadījah's Binti Khuwaylid RA descriptions proves her privilege alongside the Messenger of Allah (PBUH). She was also considered the best woman among the Ummahāt al-Mu'minīn. Her ability to maintain the family psychological stability has been a catalyst for the sustainability of Islamic preaching to date. Therefore, this study aims to comprehensively review the description of Khadījah RA in the hadiths narrated in Ṣaḥīḥ al-Bukhārī. This paper will also analyse the model of family psychology management that Khadījah RA has practised. The application of this theory is based on the qualitative method through a textual analysis approach. The results of this study found that Khadījah RA conducted various methods in managing family psychology that is appropriate for women to apply. In conclusion, the quality portrayed by Khadījah RA deserves to be considered as the best model of Islamic family psychology management. ABSTRAK: Pengurusan psikologi kekeluargaan adalah elemen penting dalam pembangunan institusi kekeluargaan. Kedudukan wanita dalam struktur kekeluargaan amat mempengaruhi kestabilannya. Sorotan terhadap keperihalan Khadījah Binti Khuwaylid RA membuktikan keistimewaan beliau di samping Rasulullah SAW. Beliau juga dinobatkan sebagai wanita terbaik dalam kalangan Ummahāt al-Mu’minīn. Keupayaan beliau dalam memelihara kestabilan psikologi kekeluargaan berjaya menjadi pemangkin kelestarian dakwah Islam sehingga kini. Justeru, kajian ini bertujuan membincangkan keperihalan Khadījah RA berdasarkan hadis-hadis yang diriwayatkan dalam Ṣaḥīḥ al-Bukhārī. Makalah ini juga akan menganalisis model pengurusan psikologi kekeluargaan yang telah dipraktikkan oleh Khadījah RA. Kajian berbentuk aplikasi teori ini, digarap berasaskan metode kualitatif melalui pendekatan analisis teks. Hasil kajian ini mendapati keperihalan Khadījah RA adalah sarat dengan pelbagai metode pengurusan psikologi kekeluargaan yang sesuai diaplikasi oleh kaum wanita. Kesimpulannya, kualiti keperihalan Khadījah RA layak dinobatkan sebagai model terbaik pengurusan psikologi kekeluargaan secara Islam.

Mu'tazilites believed that al-Husn and al-Qubh could be determined and evaluated intellectually without the need for shara'. Despite of agreeing with such views of al-husn and al-Qubh, al-Maturidiyyah still rejected the Muktazilah's opinion on rewards and sins and asserted that both were determined by shara', rather than by rational study. There are those who believed that the rewards and sins of all acts depend on shara and they also agreed that reason can judge it. Besides, there are those who claimed the rewards and sins of some acts are merely valued by reason. This research used analytical descriptive method based on inductive to study al-Zamakhshari and al-Nasafi's views on al-Husn and al-Qubh and to make comparisons between the two views. The study concludes that al-Zamakhshari insisted that reason is able to know the law of Allah on something based on al-Husn and al-Qubh because it is inherent in its actions. Thus, al-Zamakhshari interpreted verses containing the meanings of al-husn and al-Qubh in the interpretation of 'aqli and majazi, while al-Nasafi argued that reason can understand the meaning of perfection and imperfection and al-husn and al-Qubh without shara. On the one hand, there was no disputed between al-Zamakhshari and al-Nasafi on al-Hasan is a state of perfection and al-Qabih is a deficiency. Nonetheless, when it comes to the issue of rewards and punishments associated with such actions, both were disputed against each other.

The increase in the percentage of drug addiction every year is of great concern to society and the country. However, there is no denying that various parties such as government agencies, non-governmental organizations, private agencies and even individuals, each have played various roles in helping the government deal with this drug addiction problem. Academics, psychologists, counsellors and Islamic psychospiritual therapists are among those who contributed to this issue from theoretical and contextual aspects, including in the development of scale-based assessment instruments to drug addicts. Past studies explained that there is a close link between spiritual aridity and drug addiction. Recognizing the spiritual need to address drug addiction, this article discusses the Islamic Psychospiritual Scale (ZATIP) instrument for drug addicts to help researchers measure the addicts’ spiritual level and condition. This instrument is developed through a phase of validity and reliability employing two methods, first, expert verification using interview method and thematic qualitative analysis; and method of questionnaire on Content Validity Index (CVI) and statistical analysis. The second method involved a pilot test of the instrument on 25 drug addicts and applying statistical analysis. The results of the study found that the Islamic Psychospiritual Scale (ZATIP) instrument has a high value of validity and reliability and is suitable for use in assessing the spiritual level of individuals, especially drug addicts.

Faith in destiny is one of the criterion of a Muslim's faith. However, the question of destiny is often questioned and debated to the point of producing two conflicting extreme streams, namely the Qadariah stream and the Jabariah stream. The Qadariah stream focuses on the authority of humans will and deeds to deny destiny. Jabariah, on the other hand, is an extremist in condemning destiny to the point of denying the existence of freedom of will and human actions. In the meantime, the stream of Ahl al-Sunnah wa al-Jama`ah was born, adapting the middle path (wasatiyyah) in convicting destiny. True belief and understanding of the concept of destiny is not only a proof of the faith of a Muslim, but it is also the ability to produce a constant positive attitude in oneself to exist in the world whether in pleasure or hardship. This paper aims to examine the beliefs of wasatiyyah in convicting destiny and its role in overcoming the problem of stress by referring to the views of Ahl al-Sunnah wa al-Jama`ah who applies the theory of al-Kasb in the discussion of destiny. While al-Ghazali theory that uses the approach of al-‘Aql, al-Qalb, al-Ruh and al-Nafs in stress management. The findings of this discussion show that the mind is capable in managing stress with the support of spiritual aspects. It is regarded that human beings do not have absolute power, everything is under the will and Will of God, but every individual must have effort and initiatives. Thus, these efforts and endeavors encourage individual not to boast shamelessly in times of successful efforts and not to give up in times of failure. Ultimately, reliance on ikhtiar with high confidence in Allah encourages individual to compose oneself and successfully manage stress efficiently even when one is trying the impossible because of the immense notion that it is worth doubling their efforts and ikhtiar.

As the exemplary figure and model for all human beings, the Messenger of God underwent various forms of tests, challenges and pressure. It is mentioned in the Qur’an that the Messenger of God used to experience anxiety and distress, which is categorised as neurosis, a type of mental disorder. The condition is due to the challenges encountered by the Prophet in spreading da’wah throughout his life. The mental disorder such as neurosis occurs when individuals have to deal with calamity, either internally or externally. The calamity affects their behaviour and thought, causing the patients to end up in suffering. In this case, the Qur’an offers al-tasliyah verses as the psychotherapy treatment mechanism with the concept of rabbānī for the Prophet. This study was conducted to examine the interpretation of the collection of al-tasliyah verses as the guidance to the psychotherapy treatment alternative for neurotic patients based on the Qur’an. This study applied qualitative method via re-descriptive approach. The findings of the study demonstrate that the Qur’an is a treasure of complementary psychotherapy methods, which are suitable in treating neurotic patients. The findings illustrate that the Muslims have alternative mechanisms for psychotherapy treatment that are applicable according to the Qur’an and the Sunnah.

The article discusses impact of emotional stimuli on older adults' intellect from Islamic psychospiritual perspective. The study elaborates intellect, emotion and emotional stimuli types with focuses on three stimulus that are sensory organ (hiss), cognitive or mind ('aql) and heart (qalb). It is suggested the positive emotional stimuli to be applied on older adult to enhance their attention and emotion. In collecting data, the study employs the method of literature review and uses the descriptive analysis in analysing data. The finding shows the positive emotional stimuli types comprising seeing the signs of Allah's powerful, hearing good things, memorising and understanding the Quranic verses and reciting the dhikrullah and prayers will have impact on older adults' intellect. It suggests that the more often older adults visualise, listen, memorise and recite the suggested positive emotional stimuli, the stronger their memory becomes. They also appear to have a peace and happy mind, tranquillity and satisfaction.

Scientific advancement shows the emergence of a modified scientific theory to function in explaining the religious and social phenomena of its adherents. Among these examples is the development of a paradigm theory that was originally introduced by Thomas Kuhn for the field of natural science but later duplicated with some changes by Hans Küng for religious studies. This paper aims to explain the theory of religious paradigm according to Küng in particular on the methodological aspects, the framework and its features. Through descriptive qualitative methods involving inductive approach, the paper finds that this theory highlights the interpretation of religion in the aspect of historiography and cultural values and norms in turn overruns the more comprehensive and constructive aspects of the combination study of textual, contextual and dogmatic or religious beliefs and the practice of its adherents.

Scientific advancement shows the emergence of a modified scientific theory to function in explaining the religious and social phenomena of its adherents. Among these examples is the development of a paradigm theory that was originally introduced by Thomas Kuhn for the field of natural science but later duplicated with some changes by Hans Kung for religious studies. This paper aims to explain the theory of religious paradigm according to Kung in particular on the methodological aspects, the framework and its features. Through descriptive qualitative methods involving inductive approach, the paper finds that this theory highlights the interpretation of religion in the aspect of historiography and cultural values and norms in turn overruns the more comprehensive and constructive aspects of the combination study of textual, contextual and dogmatic or religious beliefs and the practice of its adherents.

How does nature exist? Who created it? Is it made out of nothing? What is the proof that nature is impermanence (hadith)? Is it compulsory to recognize this nature as huduth through logic and sensible nature? This article discusses impermanence of nature according to al-Imam al-Nasafi and the argument he applied to prove it. The article concludes that nature according to him is hadith through the method of al-jawahir wa al-a’rad. Although this method is opposed by some scholars arguing that it is not found in the Qur’an and Hadith, nor it is used by the scholars of salaf, the mutakallimin said that this method is actually derived from the conclusion of verse 76, Surah al-An‘am: “So when the night covered him [with darkness], he saw a star. He said, “This is my lord.” But when it set, he said, “I like not those that disappear.” In this verse, Prophet Ibrahim a.s argued with the star-set as a proposition that the star was changed and hadith. Hence, this huduth al-ajsam become an argument that the nature is hadith based on the words of Prophet Ibrahim a.s as mentioned above: “I like not those that disappear.” According to mutakallimin, something that can come and go has static and moving nature which indicates both characteristics are muhdath (new). Therefore, this nature is created and muhdath.

Since the beginning of Islam, there were two groups among the Muslim scholars in defining iman. The first group understood iman exclusively to faith and defined it as accepting the articles of iman wholeheartedly while other group understood iman inclusively and defined it as something related to faith and actions. This difference continued and provided foundation for modern theological schools. Secular school of thought considers iman as faith devoid of any actions. Hence, they rejected religious worships and sharia rules. Contrary to this group, the extremists who argue the actions as condition of iman, rejected the iman of people who have different view on iman and allow them to kill on the basis of infidel. In this juncture, present research discuss the definition of iman, its nature and characteristics through investigating the meaning of the verses of the Quran and hadith that provided foundation for Muslim scholars to have different definition of iman. Hence this study uses linguistic and textual analysis. The textual and linguistic analysis found two schools of thought in the history in understanding the meaning of Iman: the first group called iman al-'aqdi. Imam Abu Hanifah, Ashairates and some other scholars stressed faith dimension of iman while other group is called iman al-shar'i, who stressed action 'amal in iman. Shafiate and Salafites are popular in this group. Hence this article argues the difference between two schools of thoughts in defining iman is linguistic.

Terrorism is a thought that the approach of violence is needed as a means of achieving a goal. The beginning of the 21st century saw this term have begun to get serious attention from the world community with the rise of terrorism activities in Western countries especially in New York, United States in 2001 and London, Britain in 2005 and other attacks in different locations until now. Furthermore, the existence of terrorism organizations using religious names and terrorism approaches to achieve their goals, such as the Islamic State of Iraq and al-Syam (ISIS), al-Qaeda, Abu Sayyaf and others have opened the dimension discussions of specific religious affiliation with terrorism. This paper applies qualitative approaches through documentation methodology in particular referring to research findings that have been conducted by the United Nations Office of Counter-Terrorism (UNOCT) and the Chicago Project on Security and Terrorism on terrorist activities. For the data analysis, the study uses descriptive qualitative methods involving inductive methods for analyzing documentation data with a special focus on correlation investigations. Studies show that the emergence of terrorism is not caused by religious factors but on other factors such as personal weakness, the political factors that emerge from the spirit of nationalism and the factor of economic instability. Religion is only used as an excuse to justify the thoughts and actions of terrorism. The study concludes that there should be a clear dichotomy between religion and terrorism. The act of violence in the name of a religion does not reflect and represent other believers and their religious teachings. This paper also suggested that a special study should be done regarding the development of terrorism in Malaysia and its implications to the present society.