Halal food and Sufism- Introduction of new technology · Halal food and Sufism- Introduction of new technology ... life of guidance in Islam to get success in this ... Halal food

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Journal of Engineering Technology (ISSN: 0747-9964) Volume 6, Issue 2, July, 2017, PP. 842-852

Halal food and Sufism- Introduction of new technology

Mohd. SyukriYeoh Abdullah1, Arieff Salleh Bin Rosman

2, Mohammad Hannan Mia

3

1Head of Pusat Penyelidikan Manuskrip Alam Melayu, Institute of Malay World & Civilization (ATMA),

The National University of Malaysia, 43600 UKM, Bangi, Selangor Darul Ehsan, Malaysia.

2Dean, Faculty of Islamic Civilization, Center of Research For Fiqh& Technology, University of

Technology Malaysia (UTM).

3Post-Doctoral Researcher in Head of Pusat Penyelidikan Manuskrip Alam Melayu, Institute of Malay

World & Civilization (ATMA), The National University of Malaysia, 43600 UKM, Bangi, Selangor

Darul Ehsan, Malaysia.

Abstract: This paper investigates Halal food (literally means permissible) for Pelatih (trainee) in

Malaysia. According to Islamic Jurisprudence Halal is Arabic word (opposite word is Haram). It means

lawful based on Quran and hadith. It has another meaning is food which acceptable by Izma, Keas

(Shariah). An integrated sense of Halal food is likely safety used for consumer which is not revoke at all

with complete hygienic quality in the eye of Islam. It is a perspective of Halal food prescribed by Sufi

technique for treating the Pelatih (trainee) through Sufism. Methodology: Mixed mode queued up data

collection: based on true criterion with two things. They are i) reliability and ii) validity of data. It focuses

research philosophy with inductive approach. Results: It helps the addicts to make them understand pure

life of guidance in Islam to get success in this world and as well as in hereafter. Once the secret of Islam

is not known to all even though all are now easily comprehensible because of new technology. eg.

Primary sources of Islam. Food and beverages in Malaysia are contesting in the global market is not only

treating the addicts but also in ordinary life as well. Halal industry is pioneer effects of the government of

Malaysia for purchasing, selling, import or export. Significant of this halal food technology in Malaysia

developed new branch of Science of Sufism. Conclusion: All kinds of balanced diet (carbohydrate,

protein, calcium, mineral, fat and vitamin) are recommended for the pelatih (trainee) when they are

fulfilled the all requirement through Halal because standard food is lesser confirmation of health benefit

than halal food by the two main sources of Islam, i.e. Quran and hadith. On the other hand, it is proven

model as bacteria free and hygienic. In short, it increases Islamic beliefs, ideas and values which is

recognized by internationally for Malay pelatih to treat them in permanently.

Keywords: Halal food technique; Malay addict; Sufism.

1. Introduction

Halal food is very important for true Muslim. It is for all but not only for addict. It includes meats, fish,

solidified nourishments, pasta and noodles, canned sustenance, rolls and treats, organic merchandise,

chocolate and sweet, nibble sustenance, flavoring and flavors. Halal sustenance and drinks may be

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portrayed as something that man can consume or drink and there's no lawful confirmation precluding it,

and its ingredients are unfastened from any illegal or tainted additives. It must be notable and

unadulterated and its usage brings no damage. Creature meat should be from creature butchered inside the

Islamic manner and must not be dedicated to anybody but rather Allah and must be gotten through valid

manner. Actually, Halal is Arabic word. The word ‘halal’ literally means permissible and in translation it

is usually used as lawful.

In general, every meal is taken into consideration halal in Islam unless it is mainly prohibited via the

Quran or the Hadith. It method unfastened from any element that Muslims are prohibited from consuming

according to Shariah. It manufactures through or stored the use of utensils, system and machinery that

have been cleansed in step with Islamic law. spiritual peoples specifically addicts in Islam devour to hold

a robust and healthful body that allows you to be capable of make a contribution their understanding and

attempt for the welfare of the society. Pelatih (trainee) are supposed to make an effort to obtain the best

quality nutritionally. It is mentioned in a Hadith that the prayer of a person is rejected by Allah if the food

consumed is prohibited (haram).

All things consider, Sufism of new technology whose distinguishing imprint was showing riches in

destitution and who viewed neediness as the finest thing, did not claim a house. Ibrahim container Adham

likewise used to rest in Masjids. Be that as it may, select Sufi ideas and the ways and systems for

rehearsing and showing them developed and the supporters and understudies of Sufism were expanding.

In this way, the need to expand the physical tarbiyahal locus of Sufism past the areas of the Masjid

tarbiyah was developing, yet without forsaking or reducing the part of the Masjid and its criticalness.

Thus, numerous early Sufi bosses worked in their homes and even their shops. Some fancied the wild. A

requirement for travel and the trading of thoughts was felt as well, similar to a requirement for cabin

while voyaging and going by Sufis.

As an outline, upon his change to Sufism, Dawud canister Nasiris said to have disengaged himself in his

home while he started to practice self-denying severities and perform demonstrations of dedication.

Supplication (salah) under various conditions including a condition of riding a creature, purging by

various accessible means, fasting (siyam), and so forth. On the off chance that one considers the time

period required for Sufi tarbiyahs to totally advance and for their mark parts and capacities to expand, one

can cowhide dwelling two years in Damascus, carried on with a single life in the colossal Umayyad

Masjid and not some place in a Sufi tarbiyah.

Typically, Sufism of technology was in the propensity for spending his days on the minaret in the wake of

shutting the entryway behind him. From thus, he continued to Jerusalem where, once more, consistently

he segregated himself in the asylum of Dome of the Rock, a portion of al-Masjid al-Aqsa. The basic

permissible things allowed by Sufi are enormously effected in Addicts lives through Halal food

technique. It premises in the Quran which is a propagation to embrace Islam for the Non-Muslim addicts

and to get encouragement to practice in Islam for Muslim addicts because it has permanent effect for the

society.

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Obviously, the sole voyages of this journey of Sufi technique for halal food for the addict were

otherworldly reflection and sincere activities. He admitted that he needed just self-change, train and

sanitization of the heart by supplication by experiencing the type of dedication that the Sufis had shown

him. It makes sense that in his did not dwell in Sufi tarbiyahs in light of the fact that the Sufis in Syria

around then were yet to wind up distinctly an unavoidable and undeniable tarbiyahs; this did not occur

until a century or so later.

2. Sufism and Halal food technology for demographic level

Demographic level of the addicts is considered age, race, education. Any sustenance drink,

notwithstanding fulfilling the greater part of the previously mentioned conditions, if gained through illicit

means (burglary, theft and so forth.) is considered haram (taboo). There are a few components affecting

buyers' buy choice and conduct on Halal sustenance items. The variables are the purchasers' religiousness

and convictions, their certainty and trust towards Halal nourishment the rising salary levels, the higher

instructive levels, the boundless access to data, expanding interest for comfort merchandise and rising

worries over wellbeing and healthful esteems Two information builds are recognized: target learning and

subjective learning. The level of correspondence amongst objective and subjective learning for the most

part is not high with shoppers being for the most part careless about themselves.

Sharply, in light of Quranic verses that allow using what is in the sky, on the land and in the ocean which

are related with the usage of the lead the fundamental of things is reasonability, anything eatable or

drinkable is Halal and helpful insofar as there is no legitimate proof restricting it. This is on account of, in

Islam, Allah has the outright locale to trait Halal or haram quality to things, sources and deeds. The idea

of Halal recommends that "Halal" is related with the word great or is verifiably introduced with regards to

the integrity of things. They ask you what is legal to them (as nourishment), say legal unto you are (all)

things great and immaculate and what you have educated pour prepared chasing creatures in the way

coordinated to you by Allah.

Particularly, it is implied among the addict’s family, source of income of individually, sources of income

of their parents and all kinds of people in the society as well. It is useful instrument for community to get

permissible food for keeping peach individual and societal in the manner of national and beyond which is

needed in scrutinizing the practice in order to improve humanity in wider sense of Sufism in order to

establish halal food technology.

3. Sufism and Halal food technology for knowledge level

Knowledge level of addicts inside drug addiction center categorized in respect of their academic

background either in regular or irregular or vocational or any. An advantageous dating has been reported

among expertise and nutritional fitness preventive behavior in addition to between know-how and

positive ideals toward health-associated conduct. They capture for you but pronounce the name of Allah

over it, and fear Allah for Allah is swift in taking account. these days are matters appropriate and pure

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made lawful to you. Halal food and drinks ought to no longer comprise of their ingredients any illegal or

impure substance, in different phrases, them remember and components ought to be unfastened from any

forbidden or dirty issue. meals or drinks need to be secure for consumption and have to no longer

incorporate any detail that harms the human body and health.

In particular, the main goals of the Shariah is the protection of people, any food or drink which may

purpose harm to the human body and health is forbidden even though there is no prohibiting legal proof.

For animals whose meats God permits ingesting they need to be slaughtered in the Islamic manner except

for marine life and locusts. consumer information is a critical assemble in consumer behavior and it

influences records looking and data. consumers make alternatives once they collect data and do not forget

unique records primarily based on one-of-a-kind styles of choice making. religious dedication affects

purchasers' orientations concerning consumption patterns, in addition to their social conduct.

Side by side, the supposition is that a quite religious man or woman will compare the world via religious

schemas and integrate his/her religion into their lifestyles. Religiosity commitment plays an crucial

position in human being’s lives thru shaping their ideals, information, and attitudes, irrespective of their

religious orientations. those religious commitments and ideals impact the feelings and attitude of humans

in the direction of intake. The Halal food manufacturers in Malaysia must face most important challenges

in their effort to offer Halal meals products to the Muslim consumer, regionally as well as abroad.

In contrast, it is urged Malaysian enterprise gamers to seize the possibilities because the Halal industry is

expected to increase by 20% this yr. Malaysia Halal entrepreneurs want to perceive the position of

Malaysia in the thoughts of numerous consumers at some point of the sector. know-how at the customer’s

belief could be a bonus in an effort to create and provide Halal product lines that could cater to the global

marketplace. The want to understand and define the scope and stage of world recognition towards

Malaysia as an Islamic could be vital so one can make certain that our product penetration is maximized.

Furthermore, the study findings might be able to help the need worldwide entrepreneurs to create a

competitive benefit role in their product offerings. Muslims from distinctive components of the arena are

different in phrases in their food call for and shopping strength.

4. Sufism and Halal food technology for religiosity level

Religiosity, all in all, considering the way of Muslim society by then of time, this circumstance in Basrah

was not a long way from a standard strategy; it was not an irregularity. The spots being referred to were

basically private residences and the substance of whatever happened inside them was not quite the same

as the quintessence of what unfolded outside them, similarly as the characters of those men was not the

same as the characters of different devotees. After dargahs and maybe fairly simultaneously with their

reality one catches wind of glorious place as another Sufi tarbiyah. Glorious place were Sufi hospices that

worked as communities for Sufi love and education. These focuses incidentally stopped both the

territorial and the voyaging Sufis, according to their necessities and the exercises inside the structures.

Moreover, ribat cells were likewise used to house Muslim dua or propagators Originally, glorious place

may have been a specific kind of Arabic military braced structure; in the Arabic dialect, the words ribat

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and murabatah connote fights against the adversary and the keeping an eye on of Muslim stations to stop

foe invasions inside Muslim territories. Enemies in continuance and protect the boondocks of the Islamic

country and continue dreading Allah, trusting that you may succeed.

Compelling, the Prophet said that a day of ribat in the reason for Allah is superior to anything this life and

all that is in it. Ribat in this manner suggests the consistent battle for self-sanitization and profound

satisfaction. It additionally infers persistently and enduringly going up against adversaries, both physical

and otherworldly and both inward and external. The Sufis may have utilized the word ribat as a name for

one of their beginning tarbiyahs in order to include the pith of their cause and in addition the immaculate

nature and degree of their battle against a wide range of underhandedness and its incarnates. Glorious

place were spots of profound jihad or sacred war.

Additionally, the Sufis motivation in utilizing glorious place as existing military invigorated structures

may have been two-crease: to effectively partake in progressing military campaigns and to utilize and

maybe draw out, their stay to hone and lecture their Sufi principles. Similarly conceivable is the

recommendation that some relinquished glorious place may have been reconditioned by the Sufis and

after that utilized for their own particular tarbiyahs while holding the structures' unique name. Our

derivations depend on the built up truths that numerous. Sufis all through Muslim history effectively took

part in various military expedite It is a hidden Sufi statute that jihad (sacred war) is of two sorts: the outer

one pursued against the heathens and the interior one pursued against one's base soul and Satan, the last

being more prominent. Every type of jihad includes its crown jewels of war. For sure, the two thoughts:

jihad, both physical and profound and Sufism can't be isolated. This association with the jihad got to be

distinctly unmistakable amid the embryonic phases of Sufism and the different parts of this union can

without much of a stretch be found in the lives of numerous individuals from the Sufi vanguard. For

example, Ibrahim Adham, having settled in Syria on the fringe with Byzantium, participated in a few

maritime and land campaigns, on the remainder of which he passed on. He took part in these campaigns

regardless of his creating Sufi statutes, which stressed outrageous religious austerity, disengagement,

consistent reflection, penitence, trouble, divine kinship and Next, Abdullah receptacle al-Mu is likewise

credited with extraordinary deeds of arms in the blessed war against the Byzantine Christians. In spite of

the fact that his later biographers focused on his model devotion and forbearance from common

enjoyments, he was essentially popular for his dynamic jihad and prevalent physical quality.

Conversely, these traits made him an enforcing warrior and a 9aaf3f374c58e8c9dcdd1ebf10256fa5 army

finally, it has been devotee presumed to be a fervent jihadist, even lived in an invigorated ribat in a

metropolis in eastern Iran, which became kept a watch on by means of volunteers scuffling with against

the agnostic Turks of focal Asia. At remaining, he turned into executed in actual existence amid a army.

Later, in roughly the 1/3 AH/ninth CE century, a few specialized edifices had been labored for the Sufis,

serving totally as Sufi love and studying focuses. The name ribat turned into nonetheless saved and turned

into given to those these days raised Sufi tarbiyahs in light of the fact that the phrase's historical

underpinnings epitomized the substance of the Sufi battle and pur in her paper entitled Evolution of

architecture of the Sufi Complexes in Bukhara, composed that inside the 1/3 9th CE century, extremely

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good superb area have been inherent significant Asia for Sufi supporters. She stated the names of a few of

those in Samarkand.

Basically, Islam is not only a religion but also solution for humankind. It is a way of Sufi life based on

Quran and Hadith. It contains the protocols, rules and manners governing every facet of life. Without

Halal food life spoil because of animalism in humanity among the whole lives of the addicts in Malaysia.

Since food is an important part of daily life, food laws carry a special significance among Malay addicts

in Malaysia. Pelatih (trainee) are expected to eat for survival, to maintain good health and not to live for

eating. In Islam, Halal food is considered to be a matter of worship of Allah (SWT) like prayer, fasting,

alms-giving and other religious activities through Dawah (preaching Islam). The ethical issues can be

analyzed and resolved using purposes and principles of Islamic Law to maintain food for the addicts to

treat Malay addicts. These analytic tools should be taught in Islamic faculties and should be used more

often. Preparing the emergency warden issues for ethical decision making and action requires protocols

and practice guidelines as well as a good education in the question of halal food technique. The practice

guidelines enable a correct decision quickly in a situation in which there is no time for consultation, deep

analysis, or thinking. The teaching for the addicts through based on the Quran and prescribed by Hadith

should cover elements suggested by morality. The Model of the lawful Practice which are: idealism, the

warden-Pelatih relationship, end-of-life decisions, justice, teaching in research ethics and professionalism

through Sufism.

Concisely, it is likewise conceivable that glorious place were worked by the Samanids in their capital at

Bukhara, The most punctual reference to the idea of ribat as a Sufi tar in answered to have gone one night

to a ribat to recall God's name on one of the dividers of that ribat. He remained there until first light

without expressing a word. At the point when inquired as to why, he replied: there had gone through my

brain an (impolite) word that I once articulated in my adolescence and I was embarrassed to say God –

may He be honored an. A reference is likewise made to a well known early ribat in Abbadan, an island in

the mouth of Shatt al-Arab that was frequented by early Sufis and ascet a famous early Sufi scholar and in

challenging plain activities. Glorious place as invigorated military structures wherein a few Sufis lived

together with other battling volunteers unquestionably existed much sooner than the select Sufi glorious

place that we are alluding to at this juncture.to act when entering, while inside and when abandoning

them. Be that as it may, the creator utilized just the term ribat in his talks.

In spite of, the fact that he passed on in the seventh thirteenth century, he didn't specify majar, or some

other name. Sufi tarbiyahs. Tarbiyahal Ideological Harmony between Sufi Tarbiyahs and Masjids

Following our dialog on the marvel of ribat and before talking about the idea of majar, a little straying

must be made. In one of the above referenced records, Abu Ali al-Daqqaq said that Masjids together with

ribat exhibited the continuous significance of the Masjid in the lives, practices and lessons of the Sufis,

despite the advancement and freedom of their own tarbiyahs. In spite of the fact that the Masjid and Sufi

tarbiyahs were physically isolated, they were profoundly joined together, working together and supporting

a similar vision, targets and objectives. With just a couple of special cases, ideological agreement, as

opposed to division, directed the procedure of tarbiyahal decentralization in Muslim society.

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5. Proposed methodology

Methodology of this study conducted likely data collection, instrument, sample and sampling method.

They are in details given below:

i) Data Collection

Used questionnaires and interview collection data among addicts in Malaysia. Halal food technology and

Sufism are fundamental for the interview where all Muslim addict’s. They shared their opinion with

current issues, scenario.

ii) Instrument

Reliability and validity are designed for the questionnaire with formal statement based on them (pelatih).

Used 5-point Likert scale to find out demographic, halal food and Sufism with modern technology,

Government recognition from Malaysia among them for this treatment

iii) Sample and sampling method

120 Questionnaire were distributed among them (Pelatih) based on their academic, age and warden

recommendation inside drug addiction center.

Moreover, it is also advanced expertise halal food technology with dynamics of Sufism. Love theory

apply to method diversify fundamentalism via cutting-edge era. The mixed mode of methods is used as a

way to make differences in age organizations of the addicts among halal food and Sufism. it's far

protecting the population and an age of 13 to 19. it is a survey of annual prevalence of the addicts in

Malaysia inner addiction middle. It indicates disaster thoughts in the preceding four years have been

recognized from subjective information base by utilization of the catchphrase Sufi for Halal sustenance.

To that end, they have been assessed to apprehend and signify the everyday and vital moral problems

announced via the creators: protection, secrecy, publicity, self-governance, selections in mild of Quran

and Hadith, asset allotment, and studies. any other hunt changed into made in light of these problems or

their equivalent words and a number of the time antonyms as catchphrases. The articles had been perused

to condense the depiction of unique moral troubles and present day association processes. fashionable

troubles from a person who is addicted close to domestic experience had been moreover integrated into

the investigation. The troubles had been then investigated utilizing the Islamic moral shape in view of the

affection concept (Robert Sternberg), Shriah law, and lawful standards or sayings. general and unique

results had been come to and they had been talked about to achieve conclusions.

6. Results

Halal food is healthy food because it controls the body temperature in mild way which is order of Sufism.

On the other hand, Haram (impermissible) is not recognized by Islam because it enormously worst effects

in the addict’s lives in Malaysia. The most commonly known haram consumables are alcohol and pork (a

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lot of cacing or worms in the body). Haram food (the impermissible) as a closed door on food choices for

Pelatih (trainee). Islam enjoins us to treat human bodies well as it has a right over us and will testify

against us on the Day of Judgment for any injustices. It may have caused it during lifetime of the addicts.

Nonetheless, they can’t control their lives in mild way rather than they are engaged in many criminal

activities which destroy is not only their individual’s life but also eradicated happy and peace from family

and society of daily lives. Treating them in halal food with wholesome foods free of harmful ingredients,

Because it has no any bad effects of pesticides, toxins, pollutants, filth. It is not only a value desired for

the Pelatih (trainee) but also desired by all of humanity. It is vital need for the society now a day to

control among urgently need, common desire of themselves. It can be considered all benefit from

consuming halal foods and avoiding what is not.

Nevertheless, halal food effects is not only the Pelatih (trainee) but also for well-being for humankind.

The purpose of protection of life is very important. That is why to control Nafs e Ammara through Sufism

for the addicts is the first consideration in life whatever its quality or quantity because there is usually no

time to go into details. Emergency ethical guides for the addicts to stabilize their attitude before leading

any other considerations. Whatever interventions are instituted to support addict’s life, care must be taken

not to impair intellectual capacity based on the study of Sufi. In all cases protecting life has precedence

for example emergency undertaken to control potentially fatal addict’s status. Interventions are more

likely to be associated with ethical errors because of the lack of sufficient background information about

the pelatih (trainee for treatment) and the speed of decision making. They are likely: Ideology of

confirmation based on Halal food for the Pelatih (trainee for drug addiction treatment).

In final, the emergency warden inside addiction center should act on available knowledge and not on

doubts or speculation of new evidence contradicts existing practice, Ideology of hardship, According to

the principle of hardship, life of the addicts through halal food interventions have to be undertaken by

actions that are prohibited or frowned upon in normal circumstances, Ideology of social customs or

precedent gives legal and moral authority to consensus warden protocols and lawful practice guidelines.

Because of privacy, confidentiality, and disclosure. These issues arisen information must be exchanged

quickly or instantaneously in the addiction center through halal food. It is difficult to observe the normal

procedures of confidentiality because the few tactics are taking care. At the same time in a confined space

and in the presence of relatives and other accompanying persons asking some questions from an

emergency patient being wheeled in on a trolley cannot be done in private because many people are

around and no precious time can be wasted while arranging halal food for them (the Pelatih or trainee for

the addiction treatment through halal food).

7. Conclusion

Halal food and Sufi Technology teaches us to love Allah. Because love Allah has been proven to

surrendered to HIM as i) testimony of identity to eat Halal for true Muslim based on Quranic Technology

of Islam especially for pelatih (trainee for emancipation from drug addiction who are already admitted

into drug addiction center) ii) Islam is a complete code of life for resulting with worship by taking Halal

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in all respect in all the spheres of human lives iii) it is prophetic technology based on hadith iv) hold Halal

consumption to get good health as well as to please onto Allah who is the absolutely Creator, belief in the

religion of Islam iv) Haram food has direct bad consequences by influencing the veins of one’s blood. It

is also hygiene as doctor’s prescription. So eat Halal food to make good resultant in body and mind

because body and mind goes together.

Above all, it is good for the pelatih (trainee) because it helps to complete drainage blood from the body of

the animals. As a result, it enlarges the scope of decompose for them. It controls their blood and help

them to get physical balance as well. Process to kill animals in halal way assists secretion of lactic acid. It

prevents meat and safeguard to resist all kinds of virus or even bacteria. Halal flesh and foods are not only

healthier, tender but also in the best of taste compare with other foods in general. In fact, halal flesh stays

fresh longer than regular meat because the drainage of blood makes it better able to resist bacteria. That is

why this food can recommend for the addicts in many ways. They are likely: pelatih can digest food more

easily than other foods, no allergy in general because many addicts have these sign and symptom, this

food is panacea for them in this sense and risk of food poisoning is very low because this food prepared

for them in the most hygienic way with strictly based on the Quran and hadith.

8. Future recommendations

The education and training should include role playing and simulation of actual emergencies so that the

warden are ready to make correct decisions in a very short time by providing them halal food based on

Sufism for Malay addicts in Malaysia. They are likely: enough time was allowed to get comments for the

addicts in respect of halal food consumption, the problem investigated carefully based on their dignity,

frequency in the local community, intervention for the life after death which has direct benefit to the

patients and has been assessed adequately before in the local custom in Malaysia and evidence exists

indicating that the benefits of the research intervention clearly outweigh the risks, selection into the study

and randomization to either the halal food application to control the addict’s based on objective criteria

with assurances of lack of bias based on personal characteristics such as gender, ethnicity, and socio-

economic status.

Acknowledgments

Authors are pleased with the Institute of Malay World & Civilization (ATMA), The National University

of Malaysia, 43600 UKM, Bangi, Malaysia and grateful to government of Malaysia for financial support

by FRGS /1/2016/WABO4/UKM/02/2 to carry out this research.

Corresponding author

Associate Professor Dr. Mohd. SyukriYeoh Abdullah, Head of the Malay Manuscript Research Centre,

Institute of the Malay World & Civilization (ATMA), Universiti Kebangsaan Malaysia, 43600 Bangi,

Selangor DarulEhsan, Malaysia and Director, Sirat al-Mustaqim Foundation, No 20 JalanAman 10,

KampungAman, Bangi, 43600, Selangor, Malaysia.

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[13] Mohd Syukri Yeoh Abdullah & Salmah Haji Ahmad & Fairuzah Basri, 2005, Aplikasi Ilmu cArud dalam Tranliterasi Istilah Agama Islam, Jurnal CITU, Pusat Penerbit Universiti (UPENA),

Universiti Teknologi Mara, Jil I, no 2, 103-116.

[14] Mohd Syukri Yeoh bin Abdullah, 2005, Kosmologi Dalam Welstanschauung Ulama Sufi

Melayu, Jurnal Akademika, FSSK, UKM. Bil 67, 3-22.

[15] Mohd Syukri Yeoh bin Abdullah, Othman Talib & Salmah Ahmad, 2005, Imam al-Busiri,

Jurnal Islamiyyat, FPI, UKM. Jil 27 no 1, 119-138.

[16] Mohd Syukri Yeoh Abdullah, 2007, Pengarang Manuskrip Munyat al-I’tiqad dan Pentahkikan

Teksnya. Jurnal Filologi. Perpustakaan Malaysia. jil. 15, 69-88.

[17] Osman Abdullah Chuah, Abdul Salam M. Shukri and Mohd Syukri Yeoh. 2011. Indian

Muslims in Malaysia: A sociological analysis of a minority ethnic group. Journal of Muslim

Minority Affairs. 31:2, 217-230.

852


[18] Mohd Syukri Yeoh Abdullah, Ahmad Redzuwan Mohd Yunus. 2011.Tasawwuf: An Impetus to

Islamic Revivalism in the Malay World. Tawarikh: International Journal for Historical. Studies.

2 (2):175-190.

[19] Mohammad Syukri Yeoh Abdullah, Ahmad Redzuwan Mohammad Yunus. 2011. Tasawwuf an

impetus to Islamic revivalism in the Malay world. Hamdard Islamicus. 34(1):23-40.

[20] Maskur &Mohd Syukri Yeoh Abdullah. 2011. The Social Movement of the Acehnese Jama`at

Tabligh. Jurnal Ar-Raniry. 87(1):165-180.

[21] Abdul Manam bin Mohamad al-Merbawi, Mohd Syukri Yeoh Abdullah, Wan Nasyrudin Bin

Wan Abdullah, Salmah Ahmad, Osman Chuah Abdullah. 2012. Tareqat Naqshabandiyyah

Khalidiyyah in Malaysia: A study on the Leadership of Haji Ishaq bin Muhammad Arif. Miqot:

Jurnal Ilmu-ilmu Keislaman. XXXV1. No 2.

[22] Sayyid Buhar Musal Kassim, Mohd Syukri Yeoh Abdullah& Zawiyah Baba. 2013. A Study of

Islamic Conversion in Malaysia. Jurnal Antarabangsa Alam dan Tamadun Melayu. UKM

1(2):93-105.

[23] Fairuzah Basri, Salmah Hj. Ahmad & Mohd Syukri Yeoh Abdullah. 2013. Manuskrip `Umdat

Al-Muhtajin Ila Suluk Maslak Al-Mufradin: Sumbangan Karya Abad 17 Masihi dalam

Pembinaan Masyarakat Melayu Masa Kini. JurnalAntarabangsa Alam dan Tamadun Melayu.

Jilid 1. Bil. 2.

[24] Osman Chuah Abdullah, Mohd Syukri Yeoh Abdullah& Abdul Manam Mohammad Al-

Merbawi.2013. Ageing population in developed countries: A study of process and phenomena.

Middle-East Journal of Scientific Research.17(2): 219-225.


Asal Usul Gerakan Pendidikan Muhammadiyah di Indonesia Jurnal Antarabangsa Alam &

Tamadun Melayu. Jilid 2. Bil. 2.


Tapak Perbezaan Asal Usul Gerakan uhammadiyah dan Nahdatul Ulama (NU) di Indonesia.

Jurnal Melayu.Jilid 12.

[27] Rohaimi Rastam, Mohd Syukri Yeoh Abdullah& Yusri Mohamad Ramli. 2015. Analisis

Salasilah Tarekat Shaykh Shams al-Din al-Sumatrai. International Journal of Islamic Thought.

Volume. 8.

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