M. Rashid

Plagiarism is the theft of someone’s ideas or language, and is a form of cheating which is morally and ethically unacceptable. This study analyses the nature of plagiarism from an Islamic perspective and its prevalence in institutions of higher learning in the Muslim world, especially among faculty members. It also examines the ways in which universities attempt to minimise or marginalise plagiarism. This study is warranted by the fact that there is relatively very little research on the issue of plagiarism at universities in the Muslim world and that existing research seldom addresses the issue of academics engaged in such unethical practices. Based upon existing surveys, interviews, and documentary sources, the study found that in earlier periods, standards were not inevitably lower than those that exist today and that the scope for condemning plagiarists has always existed. It also found that despite Islam’s loathing, the incidence of plagiarism has grown significantly among Muslim students and faculty members in the Muslim world. The response to plagiarism varies from country to country. Some Muslim countries tolerate plagiarism, while others are taking steps to curb it. Institutions in Malaysia approach the problem of plagiarism as a matter of morality and crime that emphasise the need to develop writing and researching skills. They resort to honour codes, emphasise law and enforcement, and teach ways to write and cite. However, the success of these methods needs to be further probed.

Based upon sample survey and interviews, this study attempts to find out the views of Malaysian non-Muslims about Islam and Muslims in Malaysia. Such a study is warranted because of the plural nature of Malaysian society whose stability depends upon harmonious relations between various ethnic and religious groups The survey sample is composed of various educated segments, professionals and university students. The study found that majority of non-Muslims hold positive opinion about their counterpart in Malaysia which augurs well for the stability of the country. Nevertheless, there exists a good number of people holding a negative opinion about Islam and Muslims implying, therefore, the need for more concerted efforts about improving the image of Islam and Muslims in Malaysia.

President Trump’s declaration of Jerusalem as the capital of Israelhas been condemned across Arab and predominantly Muslim countries. Basedon the documentary analysis, this study analyses the reasons for DonaldTrump’s decision, its implication and consequences for Palestinian peaceprocess.It is found that President Trump was following through on his majorcampaign promise to recognize Jerusalem and was simply implementing theCongress decision to relocate Jerusalem. The argument that this decision willadversely affect the role of the US as an honest broker in Israel-Palestine conflictis untenable. The US has never been an impartial moderator and has sidedwith Israel militarily, economically and politically. The peace-process did notmaterialise simply because Israel was not willing to concede to an independentPalestinian state and because the US was not willing to exert pressure on Israelto agree to a two-state solution.

The Malaysian electoral behaviour has for some time reflected the thesis. Since 1999, however, there has been a marked shift towards . Analyses of electoral and survey data reveal that although a significant number of Malaysian voters remained attached to the party they identified with, most of the electorate, however, are swayed by short-term factors. Though the economic issues played a role in the three elections, it is the leadership of the parties supplemented by the use of mass media that played a significant role in swinging the vote from one party to the other. The three elections in 1999, 2004, and 2008 can be categorized as evidence of secular dealignment: the 1999 elections substantially reduced the margin of gain by the ruling coalition; the 2004 elections reversed the opposition gain, while the 2008 elections resulted in the loss of two-thirds majority seats in the parliament habitually enjoyed by the ruling coalition and the emergence of a strong opposition coalition. This trend not merely continued but was much more stronger in the 13th Malaysian general election

Though centuries old, Islamophobia has increased in intensity as it is extensively documented by surveys and reports published by various governmentaland non-governmental organizations. This dislike towards Islam and Muslims is, due, amongst other factors, to an increasing number of Muslim citizens and asylum seekers in the West bent upon preserving their own identity giving rise to the perception of “us” versus “them.” Such negative evaluations by the in-group may be due to the conflicting values, beliefs and the actual or perceived threat posed by Muslims. This is also attributed to the negative messages transmitted by the national media and the powerful elite. The strategy for countering Islamophobia must concentrate on “unlearning intolerance” by focusing on removing negative perceptions through education, reforming the media and reshaping the foreign policy of Western powers.

A content analysis of the Qur’an shows that it lays utmost importance on the realization of justice and conversely the eradication of injustice in society. A historicalanalysis found that social justice was prevalent in Mecca under the leadership of Prophet Muhammad and was also practiced during the period of the first fourrightly guided caliphs (Khulafa-e-rashidun). Since then, the successive Muslim majority states have not taken the issue of social justice seriously. These states have failed in taking an active role in uplifting the ethical and moral standards of society. The documentary analysis of the existing 49 states in the Muslim world found majority of these states to have deviated from the real spirit of Islamic social justice falling within the category of “failed states.”