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Religion is a belief system that is based on faith rather than objectively verifiable criteria. Most religions share most of the following characteristics: * belief in one or more supernatural agents that take interest in and affect our fate; * worship of and prayer to these supernatural agents, in hopes of bringing about events beyond human or natural means * purported answers to some fundamental questions of human existence, e.g. * How did the world around us come to be as it is, and especially how humankind? * What happens to us when we die? * Why do good/bad things happen to us? * a moral code, i.e. a set of rules for adherents to live by; and * a culture and community of adherents, based on the religion.

See also: Malaysian Malay
Traditional Malay attire is the "baju melayu", a loose tunic which is worn over trousers and usually accompanied with a "sampin", which is a sarong which is wrapped around a man's hips.[1] It is also often accompanied with a songkok or cap, on their head. Traditional clothing for men in Malaysia consists of a silk or cotton skirt and shirt with a scarf like piece of cloth tied around his waist. This scarf is sewn together at the ends and is traditionally called a sarong or a kain. Most of the clothing is made up of bright and bold colors. The man also wears a religious hat.
Malay women wear the baju kurung, a knee-length blouse worn over a long skirt. Usually a scarf or shawl is worn with this. Prior to the wide embrace of Islam, Malay women wore "kemban", which were sarongs which were tied just above the chest.[1]

Baju Kurung Kedah – worn only by Malay women as a daily dress for married women. it is a shorter dress with three-quarter sleeves, so the wearer can move around easily.
Baju Batik – worn by men and women on a formal occasion. Usually colorful cotton printed in the batik or wax resist method of dyeing.
Baju Melayu – worn by Malay men, it does not have any buttons but has a special kind of button called a butang. The fabric used to make a baju melayu is made from either nylon, satin, or silk. Along with this is a songkok or kopiah, worn on the head. Songkok are generally a dark natural color, and the kopiah is a white color and represents purity.
Baju Kurung – a baju kurung is worn by women for occasions such as school (as a uniform) or to a wedding. It too is brightly colored and can come in a variety of different printed designs. It is a knee length dress with a full length sleeves.
Baju Kebarung – is a combination of the baju kebaya and the baju kurung. It is loose and almost reaches the ankles; it is not one of the traditional clothes of the Malay, but an adaptation.

Aqeeqah & shaving the head
The Aqeeqah ceremony essentially consists of two acts: the shaving of the hair from the head of a newborn baby, and the sacrifice of an animal (these were also characteristic features of Millat-u-Ibrahim, the religion of the Prophet Ibrahim).
The hair on the child's head is shaven and its weight in silver is given as charity. An animal is then sacrificed as a mark of celebration and distributed amongst friends, family, the poor and a portion is kept for ones own consumption.
Ali (RA) reported that the Messenger of Allah slaughtered a goat on the occasion of Hasan's birth, the son of Fatimha (RA) and Ali (RA) and said "Oh Fatimah! Shave the head of Hasan and pay silver equal to the weight of the hair as charity".
Sahih Sunan at-Tirmithee 2:1226
It is reported by Abdullah bin al-As that the Prophet said, "To whomsoever a child is born and he wants to perform a sacrifice of Aqeeqah on behalf of it, he should sacrifice two goats for a boy and one goat for a girl".
Sunan Abu Dawood 2:2836
It is reported by Buraydah (RA) "During the age of ignorance, when a child was born to anyone of us, we used to slaughter a goat and smear the child with its blood. Later, after the dawn of Islam, our practice became (on the advice of the Prophet) that we sacrifice a goat of Aqeeqah on the seventh day after the birth of the child, shave the head of the infant and apply saffron on it".
Sunan Abu Dawood 2:2137
Tasmiyah (naming the child)
It is from the teachings of the Messenger of Allah, that each member of the family be given a good name. Those who ask Allah to give them children should also ask Allah to make these children among the followers of the Prophet Muhammad and adherents to his Sunnah. It is an obligation upon the parents that their child be given a good name. Some Ahadeeth indicate that the child is to be named on the seventh day along with Aqeeqah. However, the Prophet also named children on the day of their birth, as proven by other narrations. There is no harm if the child is named before the seventh day, but if the naming has not been done, and then the child should be named on the seventh day.
Naming a child with a beautiful and honourable name is very important. The Prophet always chose names with good and beautiful meanings, even telling people to change their names if they had unpleasant meanings.
Narrated by Abu Musa (RA)" a son was born to me and I took him to the Prophet who named him Ibrahim, did tahneek for him with a date, invoked Allah's blessing upon him and returned him to me.
Sahih Bukhari 7:376
Ibn Umar (RA) reported that Allah's Messenger said that "the names dearest to Allah are Abdullah and Abdur-Rahman."
Sahih Muslim 3:5315
Abu Wahab al-Jushamee (RA) who was the Companion of the Prophet reported him as saying", call yourselves by the names of the Prophets. The names dearest to Allah are Abdulla and Abdur Rahman, the truest are Harith (ploughman) and Hammam (energetic) and the worst are Harb (war) and Murrah (bitter)".
Sunan Abu Dawood 3: 4140
Narrated Abu Hurayrah (RA). Allah's Apostle said, "the most awful name in Allah's sight on the Day of Resurrection will be that of a man calling himself Malik Al-Amlaak. (king of kings)".
Sahih Bukhari 8:224.

Ibn Umar (RA) reported that Allah's Messenger changed the name of Aasiyah (disobedient) and said "You are Jameelah (good and beautiful).
Sahih Muslim 3:5332 & 4747
(This name should not to be confused with Asiya, the Muslim wife of the Pharaoh)… see Islamic glossary
Usaman Ibn Akhdari (RA) said, a man called Asram (harsh, severe, cut off) was among those who came to the Apostle of Allah. The Apostle of Allah said "what is your name?" he replied "Asram" He said "no, you are Zu'rah". (which means, has been taken or derived from crop, or to sow seed).
Sunan Abu Dawood 3:4144

. AKIKAH 1. MAKSUD :  Menyembelih binatang an’am yang dilakukan ketika mencukur rambut bayi yang baru dilahirkan sebagai tanda mensyukuri kurniaan Allah. 2. HUKUM :  Sunat muakkad Bagi lelaki = sunat 2 ekor kambing Bagi perempuan = sunat 1 ekor kambing. lembu / kerbau / unta boleh dibahagi 7 bahagian 3. WAKTU AKIKAH :  Harus ( dari dilahirkan hingga ia baligh ) Afdal ( hari ke-7 selepas dilahirkan ) 4. SYARAT SAH :  niat akikah ketika sembelih tidak cacat serta cukup umur ikut syarat sah sembelihan 5. DAGING SEMBELIHAN AKIKAH : mestilah binatang an'am tidak wajib disedekahkan kepada fakir miskin sunat dimasak manis dan dibuat jamuan sunat agar tidak mematah-matahkan tulang daging yang dipotong 6. SUNAT AKIKAH : berdoa ketika hendak menyembelih menyembelih ketika matahari sedang naik dagingnya dimasak manis sebelum disedekahkan tidak mematahkan tulang binatang akikah mencukur rambut bayi selepas penyembelihan binatang akikah dilakukan pada hari ke-7 selepas kelahiran 7. HIKMAH MELAKUKAN AKIKAH :  sebagai tanda kesyukuran di atas kurniaan zuriat untuk menghebahkan kepada orang ramai atas kesyukuran / kurniaan Allah bagi memulakan kehidupan anak dengan perkara kebaikan mengeratkan hubungan silaturrahim antara keluarga bayi dengan jiran dan masyarakat setempat sebagai tanda menjalinkan kasih saying ibu bapa dengan anak menggalakkan amalan sedekah bagi ibu bapa yang mendapat cahaya mata mendekatkan bayi yang baru lahir dengan penghayatan Islam. | 8. CARA MENYAMBUT KELAHIRAN : lafazkan azan di sebelah kanan dan qamat di sebelah kiri baca doa di kedua-dua belah telinga sapu lelangit dengan benda manis menamakan anak dengan nama yang baik pada hari ke-7 | |…...

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...the development of the Malay ethnic group in particular. Government intervention that begins in the 1970s has significantly reduced poverty, particularly poverty amongst the Malay ethnic group. Furthermore, the overall income inequality as well as interethnic and rural-urban inequality has also decline since the middle of 1970 to 1990. Since 1990 however, even though poverty has decline further, income inequality has started to rise. Besides there emerge a new dimension of inequality, that is intraethnic inequality. This paper argues that the existence of intra-ethnic inequality, particularly intra-Malay inequality, pose the major challenge to Malaysian policymakers. The reason is that, government intervention under the New Economic Policy is articulated in the political rhetoric of ethnicity, and it appears to be coherent in addressing the problem of poverty amongst the Malays when majority of them were in poverty. The New Economic Policy has significantly reduced poverty amongst the Malay, and there now exist a new problem of intra-Malay inequality. The existence of intra-Malay inequality suggests that deeper division amongst the Malay community has emerged, implying that there emerged diverse and conflicting interests within the Malay community itself. Continued use of ethnicity as the foundation of economic policy is no longer coherent, and hence could only be undertaken with the risk of greater discontent, paradoxically amongst the Malay community. In such......

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