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INTRODUCTION: Postnatal depression is a highly prevailing illness, yet underdiagnosed. Untreated, it carries a transgenerational impact, and therefore promoting awareness for it has to be of high priority. This research explored the elements of an educational tool to develop awareness for postnatal depression as preferred by stakeholders. MATERIALS AND METHOD: A descriptive qualitative approach using semi-structured face-to-face interviews were conducted, where nine participants were recruited via purposive sampling from a university hospital in Malaysia. Interviews with each participant were audio-recorded and transcribed to verbatims. Emergent themes were identified during the analysis. RESULTS: Four consistent themes regarding elements for an educational tool were derived as follows: Foundations of the tool, Illness circumstances, Support bases, and Matters of perspective. CONCLUSION: An educational video within the local setting should involve the usage of a short emotionally driven video, highlighting illness- and treatment-related content, and addressing the preference and concerns of women within the religious and cultural context. The use of edutainment as an educational tool is replicable and has a high outreach even to those who are illiterate. The findings can be used in the tailored development of an educational video on postnatal depression which will benefit local women by creating awareness and encouraging early help-seeking.

The discussion regarding the writing of hadith during the life of the Prophet is a contentious topic within the area of Islamic and hadith studies both in the West and in the Islamic world. Orientalists write their work on hadith with a presumption that hadith has never been written during the life of Prophet Muḥammad. They contend that hadith text only emerged in the third century of Hijrah, i.e. in the era of al-Bukhāri. A few others believe that it started in the era of Malik of the Umayyad. This orientalist’ mindset affects some Muslim intellectuals who accept this premise. One of them is Harun Nasution, a well respected great mind who wrote a book entitled Islam Ditinjau Dari Berbagai Aspeknya (Islam Viewed from Various Aspects). However, historical evidence demonstrates that the writing of hadith was carried out at the time when the Prophet was still alive. A number of sheets were discovered, which contain hadith text compilations narrated by the companions of the Prophet, such as the Ṣahīfah of  ͑Ali bin Abi Ṭalib, Ṣahifah of Jābir bin  ͑Abdillah, and others. Some scholars have misunderstood the message in a saying of the Prophet that prohibited the writing of hadith. They have ignored other hadith that negated the previous hadith by which the Prophet allowed the writing of hadith in his life time. Even though there are a number companions who did not write hadith in this period, it does not mean hadith were not allowed to be written, but it was due to their own preference not to write the hadith.[Perdebatan tentang penulisan hadits masa kehidupan Nabi tetap menjadi tema yang hangat dalam kajian keislaman dan kajian hadits, baik di barat maupun di dunia Islam sendiri. Beberapa orientalis berpendapat bahwa hadits tidak ditulis pada masa Nabi Muhammad. Mereka menyebutkan teks hadits mulai muncul abad ketiga hijriah, misalnya pada era Bukhari. Lainnya percaya bahwa teks hadits dimulai pada masa Malik al Umayyad. Perspektif seperti orientalis ini diterima oleh beberapa intelektual muslim Indonesia, salah satunya Harun Nasution yang menulis buku Islam ditinjau dari Berbagai Aspeknya. Bagaimanapun bukti sejarah menunjukkan penulisan hadits sudah dimulai ketika Nabi masih hidup. Sejumlah lembaran yang mengandung kompilasi teks hadits dari beberapa sahabat Nabi seperti, Ṣahīfah dari Ali bin Abi Ṭalib dan Ṣahifah dari Jābir bin  ͑Abdillah. Sejumlah akademisi keliru dalam memahami pesan Nabi yang melarang menuliskan hadits. Mereka mengabaikan hadits yang menegasikan hadits sebelumnya yang membolehkan penulisan hadits selama hidup Nabi. Meskipun ada sejumlah sahabat yang melarangnya, namun ini bukan berarti hadits tidak diijinkan untuk ditulis, tetapi hal ini lebih terkait dengan masing-masing referensi untuk tidak menuliskannya.]

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Simons’1 “levers of control” is a strategy-based framework that takes into consideration the belief systems of and the functions and interactions within an organization. The purpose of this article is to discuss Simons’ levers of control from an Islamic viewpoint, based on the teachings of the Quran and Sunna. It demonstrates that the concept of “levers of control”, as posited by Simons, does not contradict the basic tenets of Islam. In fact, all the main components of the levers of control – belief system, boundary system, diagnostic control system, and interactive system – were actually emphasized and vigorously implemented by Prophet Muhammad SAW. However, these practices have never before been organized into well-arranged and systematic categories that can be used as guidelines by Islamic organizations. Such organizations should aspire to implement comprehensively the practices of Prophet Muhammad SAW in all aspects of organizational management functions, including those related to control. However, in the absence of clear and comprehensive guidelines, any implementation may not be appropriate or in accordance with the practices of Prophet Muhammad SAW. More importantly, incorrect implementation as a result of limited understanding or misunderstanding of the Prophet’s SAW practices can affect the overall perception of Islam. By properly utilizing the levers of control, organizations that strive to emulate the practices of Prophet Muhammad SAW in their operations can be successful.