This study examines Syed Shaykh Ahmad Alhadys perspective on knowledge, which discusses the nature, sources, hierarchy of knowledge and his position on both the traditional and modern knowledge. The article aims at identifying the conceptual basics and the structure of Syed Shaykhs thoughts relating to knowledge. The methods used to complete the writing comprise both the library and archive research, which involve the collection of data and its analysis in order to deduce Syed Shaykhs ideas on knowledge. It showed sound knowledge would provide man of reason with a clear concept and a good grasp of religious instructions. This article implies that ones failure to acknowledge the significance and relevance of any of the elements of knowledge, reason and religion would lead to deviations in behaviour and practice and would be incapable of understanding his duties towards his community and the nation.

Administration is a system of governance in an organization. The ability to properly administer depends, among other things, on the efficiency of managing administrative affairs and human capital. One of the excellent models of administration is the Prophets (PBUH) administration when he was in the Medina City. The question arises, how was his administration after drafting the Medina Constitution? Thus, the purpose of this article is to explore and analyse the Prophets (PBUH) system of administration and the policy practised during its heyday in Medina City. The methodology of this research is qualitative using analysis of primary sources such as articles, journals, proceedings, dissertations, books and so on. Data obtained was deductively and inductively analysed. This research highlights the governance discoursed by the Prophet Muhammad (PBUH) as well as the leadership role of a government. In addition, this research infers some excellent aspects such as structure and positions in administration, which enabled Prophet Muhammads (PBUH) administration in Medina to be a model to drive current state development.

The Kingdom of Siam relinquished its authority over Terengganu to the British Government through the Bangkok Treaty of 1909. However, since Sultan Zainal Abidin III did not assent to the draft of the 1902 Treaty, only British agents were stationed in Terengganu. Although only British agents were intended to be stationed in Terengganu, Sultan Zainal Abidin III did not want to accept the stipulations of the Bangkok Treaty and had taken cautious steps in accepting the placement of British officers. He refused to accept the placement of British agents and examined all the contents of the agreement drafted by the British. This study aims to examine the wisdom of Sultan Zainal Abidin III in dealing with the British Government interference in Terengganu state government affairs with the placement of a British officer of the rank of an agent after the Bangkok Treaty of 1909. This study used a qualitative research method with a historical approach. The results of this study found that Sultan Zainal Abidin III tried to avoid British interference of placing an officer in Terengganu. Although only an agent-ranking British officer was stationed in Terengganu, His Majesty refused to accept the stipulation. When he realised that he ought to accept the British agent in Terengganu, he tried to examine all the contents of the agreement which was aimed at reducing the jurisdiction and influence of the British agent in the administration of Terengganu.

This article discusses the culture of the Malay minority which migrated to Perth, Australia from the Islamic aspect of identity. The purpose of this research is to identify the form and characteristics of Islamic and Malay cultural identity of this community, based on literature collection and field study through interviews and observation in Perth. Research finds that this Australian Malay minority has an identity and culture as well as Islamic characteristics almost similar to the parent Malay community in the Malay Archipelago. They are also proud of their identity and admit that they are Malays practising Islamic teachings even though living in a Westernised country of different religions and cultures. The three elements that preserve their Malay identity are adherence to Islamic religion, practising Malay culture and communication in the Malay language. There is no hindrance for them to practise Malay culture and observe Islamic teachings as Australia adopts a multicultural policy whereby citizens have the liberty to practice their respective cultures. The Islamic characteristics overtly displayed are rituals, particularly in aspects of Ibadah (worship) and observance of Islamic events and Eid celebrations. The style of physical appearance accentuated in the traditional design of apparel and home décor reflect Islamic and Malay cultural characteristics of the Archipelago.

Islam spread in the African continent in phases and in different ages. The process occurred through either expansion of Muslim power as in North Africa, or trading as happened in West Africa. Falola argued that the process of spreading Islam in West Africa generally occurred peacefully through trading and preaching. In that regard, the purpose of this article is to examine the process of spreading Islam in West Africa until the 11th century CE. On the whole, this article is a qualitative research using historical study and content analysis to gather and analyse information from relevant primary and secondary sources. Research findings argue that initial contact of Muslims with the West African region began since the century 1H/7CE. From this contact, Islam began to be introduced to the inhabitants of West Africa through trade from the 2H/8CE century. This research finds that at the end of 4H/10CE and early 5H/11CE centuries, Islam was accepted by the ruling class of West African kingdoms, such as the conversion of rulers of Kanem, Songhay, Takrur and Malal. However, there were also West African rulers who did not embrace Islam such as the ruler of Ghana. Nevertheless, Muslims who resided in their territories were well-treated. Later on, this helped to spread Islam in these territories.