JOURNAL OF CRITICAL REVIEWS

ISSN- 2394-5125 VOL 7, ISSUE 18, 2020

THE APPLICATION OF THE VERSION OF NAWAWI’S 40 HADITH AMONG PEOPLE WITH VISUAL IMPAIRMENT

Ahmad Yunus Mohd Noor1,2* Mohd Izhar Arif Mohd Kashim2,3 Ab Rahman, Z.1 Fadlan Mohd Othman4 Asmilyia Mohd Mokhtar5

1Research Center for Theology & Philosophy, Faculty of Islamic Studies, Universiti Kebangsaan Malaysia, 43600, UKM Bangi, Selangor, Malaysia. 2Institute of Islam Hadhari, Universiti Kebangsaan Malaysia, 43600, UKM Bangi, Selangor, Malaysia. 3Sharia Research Center, Faculty of Islamic Studies, Universiti Kebangsaan Malaysia, 43600, UKM Bangi, Selangor, Malaysia. 4Al-Madinah International University, Pusat Perdagangan Salak II, No. 18, Jalan 2/125e, Taman Desa Petaling, 57100, Kuala Lumpur, Malaysia. 5Faculty of Major Language Studies, Universiti Sains Islam Malaysia, Bandar Baru Nilai, 71800, Nilai, Negeri Sembilan, Malaysia.

*Corresponding author: [email protected]

Received: 28 May 2020 Revised and Accepted: 06 July 2020

Abstract: The production of the Braille version of Imam Nawawi’s 40 Hadith is a current initiative and a new alternative of learning hadith for people with visual impairment in this country. The book, which contains /Jawi and Malay Language, consists of 42 Hadiths selected by Imam Nawawi and is hoped to become a teaching and learning medium for all educational institutions as well as Non-Governmental Organizations (NGO) involved. Through reading and mastering of the Braille Hadith book, a person with visual impairment can develop knowledge of Hadith and understand religious matters better. The Braille Version of Imam Nawawi’s 40 Hadith has not been presented to the Malaysian Educational Ministry (KPM) to be carried out in Primary or Secondary school level and has not yet been introduced to any Non-Governmental Organizations (NGO) in Malaysia. A study was carried out on the application of the Braille Version of Nawawi’s 40 Hadith in 3 chosen locations around state of Melaka. A total of 50 respondents were chosen as part of the study, consisting of teachers and students of Sekolah Kebangsaan Ayer Keroh, Melaka and Sekolah Menengah Padang Temu, Melaka as well as members of Melaka’s Society for the Blind (SBM). The purpose of the study was to identify the level of use and the respondents’ acceptance towards the book, which has gone through many processes such as data collection, document analysis, interviews and surveys. Results showed that the visually impaired respondents were very interested in the Braille version of Nawawi’s 40 Hadith and agreed for it to be applied at school level as well as by NGOs to allow them to have better understanding of Hadith as well as the Quran.

Keywords: Application, Braille Hadith, People with Disabilities, Visual Impairment

I. INTRODUCTION In general, the Imam Nawawi’s 40 Hadith has been acknowledged as a well-known masterpiece and remains a treasured compilation until today. This collection of Hadith contains 42 sound hadith that were compiled by Imam Nawawi, most of which can also be found in the corpus of Shahih al-Bukhari and Shahih Muslim (Mohd Solleh Ab Razak, 2017). This collection has been at the forefront of Islamic studies and is a very important reference for all Muslims as a foundation in Islam. The material though simple, can give a deep and expansive meaning towards explaining certain issues in religion (Mohd Solleh Ab Razak, 2017) (Ahmad Yunus Mohd Noor et al., 2018) The compilation by Imam Nawawi is of 42 hadiths, so why it is then called 40 Hadith? With reference to rules and traditions, a number less than five will be rounded to the nearest lowest ten, while a number higher than ten will be rounded to the nearest highest ten. Imam Nawawi selected the 40 hadiths on the seventh century of Hijri, which was in Damascus. then stated that there were some scholars who collected 40 hadiths on Usuluddin (Aqidah and Islamic Thought) while others discussed on its branches, jihad, zuhud, adab (Islamic etiquette) and Friday sermons. Thus, Imam Nawawi felt that there was a need to collect 40 hadiths that were the most important among all the hadiths that had been

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collected by previous scholars and each of those hadiths became renowned methods (principles) among religious principles and encompassed matters of importance and reminders of pious practice. Imam Nawawi was then committed to selecting these 40 hadiths to ensure they were sound hadith, and most of them can also be found in the Shahih al-Bukhari and Shahih Muslim. Imam Nawawi discarded citations from the hadiths to ease memorization and have greater benefits. Each of these 40 hadiths was then followed with a description of meaning to ensure clarity.

II. THE HISTORY OF BRAILLE

Braille is a tactile used by people with visual impairment. The system was created by a visually impaired Frenchman named who lost his sight since childhood. It was a long road, but Braille’s effectiveness as the written system used by the visually impaired worldwide has been officially recognized. Therefore, Braille does not only function as a communication tool for the blind, but is also a representation of competitiveness, the will to be independent and equality (Sunanto, 2005). Sunanto (2005) in his writings also stated that Braille is a chain of raised dots that a visually impaired person reads through touch. Braille is not a language, but a code or medium that enables languages such as Malay, English, Arabic, German and others to be read and written. Moreover, Braille reading and writing activities are still being used widely by visually impaired people in advanced countries as well as developing countries. Students with visual impairment or have completely lost their sight (blind) will read using a raised writing system known as Braille code. The history of the development of the Braille code was first recorded in Alexandria during the 4th century (Henderson, 1973). This is supported with examples put forward by al-Mousa (2009) in his book on a visually impaired figure named Didymus. The Didymus was a principal of a school in Alexandria, Egypt who invented a letter system carved from wood. He used the wood carvings to build words and sentences which enabled him to communicate well. In time, the process of developing methods of reading and writing using finger touch (Braille) began at the end of the 17th century. There were many tactile methods invented, but not many survived the test of time and achieved optimal productivity. In the 18th century, the embossed method of writing by Louis Braille was founded, which brought a monumental change to the lives of the visually impaired and improvement in the field of reading (literature), communication and education (Sunanto, 2005). Various efforts were made to establish a tactile writing system in the west through the 16th century; however none of them were successful. In the 18th century, more formal, systematic and influential tactile writing systems emerged. Some examples are Embossed Roman Letters (1784), Gall (1831), Boston Line Type (1834), Alston (1837), Lucas (1838), Moon (1845), (1868), (1870), Braille (1829) and others. One system that successfully remains is the system invented by Louis Braille (Mackenzie, 1954). There were many criticisms towards Braille in terms of its form compared to the writing of those with sight. After the death of its founder Louis Braille, the writing system was almost forgotten, particularly in France. According to Lorimer (1996), the French authorities never officially recognized the writing system and it was only spread through the initiatives of teachers and those who were visually impaired. It was only two years after its creator’s death that the system was officially recognized. In other countries, there were many responses to Braille throughout the 19th century. For example in Britain, Dr Thomas Armitage together with his colleagues founded the British and Foreign Blind Association for Promoting the Education of Blind People (RNIB). According to Thomas (2011) the association was set up to focus on identifying the best tactile based writing system to be used by those who were visually impaired. After two years of research, in 1870, they acknowledged that Braille was better in comparison to other writing systems. Disagreement in terms of a writing system also occurred in America. In the year 1860, the St Louis school used the Braille system. This was the result of the efforts of Simon Pollak, a board member who visited France and was attracted to the writing system there. Around that time, other writing systems existed alongside the Braille system such as Boston Line Type, New York Point and American Braille. However, issues came about when supporters of each system promoted the benefits and advantages of their own system, leading to intense competition at the time. Thus the New York Board of Education raised the question of a uniformed and formal writing system. At first, they chose to make the American Braille system official. The Board also put together a national committee to conduct research on the matter. Results found that the original Braille system was better and more effective compared to other writing systems, despite having some limitations (A. Kamal et al., 2008). On 25th June 1913, the use of a new system that combined existing systems and a dot pattern system was proposed. According to Lorimer (1996), this writing system gained recognition from The American Association of Workers for the Blind (AAWB), but was not supported by the British. The British instead suggested the use of Braille as it was used in Britain as the universal standard. Their efforts to put forward the dot standard were not successful. Therefore, they conceded to accepting the revised Grade 1 and Grade 2 Braille systems which were

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already formally used in Britain that required revisions in terms of difference in the use of punctuation, numbers and contractions. Despite not receiving British cooperation on the suggestions for improvements and modifications on the Grade 1 and 2 revised Braille systems, it was still carried out and launched as the revised Braille system 1.5. A year later in 1918, the Braille grade 1.5 systems received full recognition and was used by all visually impaired organizations, although Britain’s Braille code was still used for Mathematics and Chemistry subjects. A consequence of the constantly changing writing systems was that the visually impaired were not able to follow the system very well. Thus, a body that would be responsible for evaluating the advantages and disadvantages of Braille grade 1.5 and grade 2 was formed. The American Foundation for the Blind (2013) was responsible for the study. Results found that Grade 2 Braille used only 12 to 14 percent space compared to Grade 1.5 and could produce less dots. Whereas according to (Muhammad Mustaqim, 2013), in terms of reading speed, the use of Grade 2 was smoother compared to Grade 1.5. At the same time, Britain agreed to compromise with America in repairing Braille Grade 2 contractions. According to research by A.Kamal et al (2008), a contract known as the London Agreement was signed by these two countries. Several issues regarding punctuation, contractions and others were agreed upon. The standard was applied in America. This was the starting point of the universal use of a standard Braille. Thus, according to Hampshire (1981) on the international front, the formation of the World Braille Council (WBC) by the United Nations (UN) in 1952 was the beginning of worldwide support towards the Braille system. Two years later in 1954, a book entitled World Braille Usage was published by UNESCO. The book is about the standardization of the use of Braille. Creation of the WBC resulted in efforts to standardize the Arabic Braille code for use in all Arabic countries as well as the development of other languages in the world including Malay, Indonesian, Urdu and others (Hampshire, 1981). Thus, as the result of groups who placed importance in the writing systems of those who were disabled in sight, Braille became the official tactile writing system to those who were visually impaired.

III. RESEARCH METHODOLOGY This paper is a research review where respondents were selected from two schools for the visually impaired and one NGO. These respondents were seven students and eight teachers from Sekolah Kebangsaan Ayer Keroh and two students and one teacher from Sekolah Menengah Padang Temu. 32 respondents were also selected from the Melaka division of the Society of the Blind (SBM). Thus, a total of 50 respondents were involved. The questionnaire data was divided into two sections, which were the respondents’ background and the application of Braille hadith which covered knowledge and interest. The data acquired will be analyzed with frequency values, percentage and mean of each section’s item in the questionnaire. To obtain the mean value of each question item, the frequency of each score will be multiplied by the score’s value. The frequency of each score means the number of students who answered each question. Subsequently, the values will be summed and divided with the total research sample. As there are two types of statements for the items in the questionnaire, namely positive and negative. The values of positive items are as follows: STS = 1 TS = 2 TP = 3 S = 4 SS = 5 If there was a negative item, the values are as follows: STS = 5 TS = 4 TP = 3 S = 2 SS = 1 The following analysis was also carried out for negative valued items, where 5 levels were converted to 3 levels: i. Strongly Disagree – Disagree ii. Unsure iii. Agree – Strongly Agree

TABLE 1 Interpretation of Level of Perception Based on Mean Values for Positive Items Level of Perception Mean Value Level

Strongly Disagree – Disagree 0.01 – 1.66 Low

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Unsure 1.67 – 3.33 Moderate

Agree – Strongly Agree 3.34 – 5.00 High

TABLE 2 Interpretation of Level of Perception Based on Mean Values for Negative Items Level of Perception Mean Value Level

Agree – Strongly Agree 0.01 – 1.66 Low

Unsure 1.67 – 3.33 Moderate

Strongly Disagree - Disagree 3.34 – 5.00 High

IV. RESEARCH FINDINGS Respondents’ Background

The following are the findings obtained on the background of respondents.

TABLE 3 Distribution of Respondents According to Gender Gender Total Respondents (%)

Male 20 40

Female 30 60

Total 50 100

FIGURE 1 Distribution of Respondents According to Gender Table 3 and Figure 1 show the number of respondents involved in this study according to gender. 50 respondents were involved, consisting of 20 male respondents (40%) and 30 female respondents (60%). Table 4 Distribution of Respondents According to Age Age Number of Respondents (%)

20 years and below 11 22

21-30 10 20 31-40 22 44 41-50 6 12

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51 years and above 1 2

Total 50 100

FIGURE 3 Distribution of Respondents According to Age

Table 5 and Figure 3 show the distribution of respondents according to age. In this study, the total number of respondents in the age group of 20 and below is 44 (22%). 10 respondents made up group 21 to 31 (20%), 22 respondents made up group 31 to 40 (44%), 6 respondents were from group 41 to 50 (12%) and finally only 1 (2%) respondent was in the 51 years and above age group.

Table 5 Distribution of Respondents According to Marital Status Marital Status Number of Respondents (%)

Unmarried 32 64

Married 18 36

Total 50 100

FIGURE 4 Distribution of Respondents According to Marital Status

Table 6 and Figure 4 show the distribution of respondents based on marital status. In this study, the number of unmarried respondents is 32 which is 64% while 18 respondents were married, with a percentage of 36%. Table 6 Distribution of Respondents According to Level of Education Level of Education Number of Respondents (%) Did not attend school 16 32 Early Stage 9 18

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PMR 10 20 SPM 8 16 Diploma 5 10 Degree 2 4 Total 50 100

FIGURE 5 Distribution of Respondents According to Level of Education

Table 7 and Figure 5 show the distribution of respondents according to level of education. In this research, 16 (32%) respondents did not attend school. 9 or 18% of the respondents were part of the ‘early education’ group, which means the respondents have not sat for any lower education exam. 10 respondents (20%) had acquired PMR/PT3 certification, 8 respondents (16%) had acquired SPM certification, 5 (10%) respondents were Diploma holders and 2 respondents (4%) had obtained a Degree. Table 8 Distribution of Respondents According to Occupation Occupation Number of Respondents (%) Student 9 18

Government 10 20

Private 13 26

Self-employed 7 14

Unemployed 11 22

Total 50 100

FIGURE 6 Distribution of Respondents According to Occupation

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Table 8 and Figure 6 show the distribution of respondents according to occupation. In this study, the number of unemployed respondents is 11 (22%). The least number of respondents were self-employed which is 7 (14%). Students made up 9 (18%) respondents. 10 (20%) respondents worked for the government while the highest number of respondents which is 13 (26%) came from the private sector.

V. CRITICAL REVIEW i. General knowledge of Hadith among the people with visual impairment TABLE 9 Item Scores of Hadith Knowledge f (%) ITEM STS TS TP S SS MEAN LEVEL (1) (2) (3) (4) (5) 1. Knowledge of Hadith must be 0 0 7 10 33 learned by all Muslims. 4.52 High (0) (0) (14) (20) (66) 2. The life of humans is based on the al-Quran and Sunnah of the 0 0 0 5 45 4.9 High Prophet SAW. (0) (0) (0) (10) (90)

3. Hadith is the second source of 0 0 1 3 46 4.9 High reference after the al-Quran. (0) (0) (2) (6) (92) 4. It is necessary for those with 0 0 2 0 48 visual impairment to study hadith. 4.92 High (0) (0) (4) (0) (96) 5. Hadith must be taught to visually impaired people. 0 0 2 3 45 High (0) (0) (4) (6) (90) 4.86

6. Hadith must be taught to people of other disabilities (deaf, mute, 0 0 5 5 40 4.7 High and others) (0) (0) (10) (10) (80)

7. I know how to read hadith in 41 5 0 5 0 Arabic. 1.42 Low (82) (10) (0) (10) (0) 8. I have read and listened to hadith 0 13 8 20 9 in Malay Language. 3.5 High (0) (26) (16) (40) (18) 9. I apply hadith in my daily life. 6 35 7 2 0 2.1 Moderate (12) (70) (14) (4) (0) 10. Methods of learning hadith must 0 0 10 20 20 be varied. 4.2 High (0) (0) (20) (40) (40) 11. Hadith is difficult to learn and 0 0 10 10 30 understand. 4.4 High (0) (0) (20) (20) (60) 12. I would like to learn hadith at a 0 0 5 24 21 deeper level. 4.32 High (0) (0) (10) (48) (42) 13. There are not many sources of 0 0 8 24 18 reference on hadith for people 4.2 High with disabilities. (0) (0) (16) (48) (36)

14. Most of the teaching staff 0 0 5 31 14 understands hadith. 4.18 High (0) (0) (10) (62) (28) N = 50 Guide : Frequency – Figure without brackets

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Percentage – Figure in brackets

Table 9 shows the score of each item by to examine the level of hadith knowledge among respondents. Findings showed the level of hadith knowledge among those with visual impairment was high. Based on Item 1, it was found that everyone should learn the science of hadith, where 66% selected ‘strongly agree. Only 14% of respondents selected ‘unsure’ while there were no respondents who selected ‘strongly disagree’ with the statement. For Item 2, 90% of the respondents strongly agreed that the life of humans should be based on the Quran and the Prophetic Tradition while 10% chose ‘agree’. On Item 3, only 2% of the respondents were unsure that hadith was the second source of reference after the al-Quran, perhaps because they did not have a deep understanding of hadith. Findings on Item 4 also showed that 96% of respondents strongly agreed that visually impaired people should learn the science of hadith. This is an excellent result as only 4% of the respondents chose ‘unsure’. A high percentage of respondents also strongly agreed with Item 5, where 45% felt that that hadith should be taught to visually impaired people. On Item 6, 10% of respondents were unsure if hadith must be taught to people of other disabilities, such as those with hearing impairment and speech disabilities, among others. Most of the respondents leaned to the positive side, with 80% selecting ‘strongly agree’ and 10% going with ‘agree’. No respondents chose ‘strongly disagree’ for this item. On the other hand, for Item 7, 82% of the respondents indicated they did not know how to read hadith in Arabic by choosing ‘strongly disagree’, while 10% of the respondents chose ‘agree’ or ‘disagree, each respectively. On Item 8 (I have read and listened to hadith in Malay Language), 40% of respondents chose ‘agree’, 26% chose ‘disagree’ and 16% chose ‘unsure’. However, 70% of the respondents chose ‘strongly disagree’ on Item 9 (I apply hadith in my daily life). Other respondents chose ‘agree’ which was 4% or ‘unsure’ at 14%. For Item 10, 40% of the respondents chose ‘strongly agree’ for the development of a variety of methods in the learning of hadith, while 20% chose ‘unsure’. Findings also showed that on Item 11, 60% of respondents chose ‘strongly agree’ while 20% chose ‘unsure’ on the statement that ‘hadith is difficult to learn’. Respondents also leaned towards the positive on Item 12, where 48% strongly agreed and 42% agreed that they would like to learn hadith at a deeper level with only 10% feeling unsure.

A total of 24 respondents or 48% stated that they ‘agree’ with Item 13, which is that there were not many resources on hadith for people with disabilities. However, only 16% were ‘unsure’. While on Item 14, 62% respondents chose ‘agree’ and 10% chose ‘unsure’ on the statement that most of the teaching staff understood hadith.

Based on Table 9 too, overall findings showed that most items displayed a high mean, with the highest mean obtained for Item 4 which is 4.92, the highest level for knowledge of hadith. A moderate level and low level mean was found only in items 9 and 7 respectively. ii. Knowledge of Braille Hadith among People with Visual Impairment TABLE 10 Item Scores of Knowledge on Braille Hadith f (%) ITEM STS TS TP S SS MEAN LEVEL (1) (2) (3) (4) (5) 1. The Braille Version of Imam Nawawi’s 3 9 18 20 0 40 Hadith is suitable to be taught in 3.1 Moderate (6) (18) (36) (40) (0) Primary School. 2. The Braille Version of Imam Nawawi’s 0 1 3 34 12 40 Hadith is a necessity for people with 4.14 High (0) (2) (6) (68) (24) visual impairment. 3. By learning Braille Hadith, one can lead 0 1 1 5 43 4.8 High a better life. (0) (2) (2) (10) (86) 4. Those with visual impairment can master The Braille Version of Imam Nawawi’s 3 4 10 30 3 3.52 High 40 Hadith if it was taught to them from (6) (8) (20) (60) (6) primary school. 5. I like learning The Braille Version of 0 10 10 30 0 Imam Nawawi’s 40 Hadith because it is 3.4 (0) (20) (20) (60) (0) High easy to understand.

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6. It is not important for people with 32 14 4 0 0 disabilities to learn Imam Nawawi’s 40 1.44 Low (64) (28) (8) (0) (0) Hadith. 7. The Braille Version of Imam Nawawi’s 2 18 4 14 12 40 Hadith is difficult to understand. 3.32 Moderate (4) (36) (8) (28) (24)

8. Learning the Braille Version of Imam Nawawi’s 40 Hadith will help people 0 0 3 11 36 4.66 High with visual impairment better understand (0) (0) (6) (22) (72) and appreciate the Hadith it contains. 9. I am impressed with the Braille Version 0 0 0 4 46 of Imam Nawawi’s 40 Hadith that has 4.92 High (0) (0) (0) (8) (92) been published. 10. I aspire to study The Braille Version of 0 0 2 35 13 4.22 High Imam Nawawi’s 40 Hadith. (0) (0) (4) (70) (26) 11. The Braille Version of Imam Nawawi’s 0 0 7 18 25 40 Hadith helps me understand hadith 4.36 High (0) (0) (14) (36) (50) just like an able person. 12. I am eager to learn the Braille Version 0 1 4 12 32 4.44 High of Imam Nawawi’s 40 Hadith. (0) (2) (8) (24) (64) 13. My family and other friends with 0 0 8 12 30 disabilities should know of the Braille 4.4 High (0) (0) (16) (24) (60) Version of Imam Nawawi’s 40 Hadith. N = 50 Guide : Frequency – Figure without brackets Percentage – Figure in brackets

Table 10 shows the score of each item according to the level of knowledge on Braille Hadith of respondents with visual impairment. Findings showed that most respondents chose ‘strongly agree, the highest option on the scale, on most items. On Item 1, 40% of the respondents agreed that The Braille Version of Imam Nawawi’s 40 Hadith was suitable to be taught in primary school, while only 6% chose ‘strongly disagree’. 18% of the respondents chose ‘disagree’ and 36% were unsure with the statement. However, in Item 2 on the necessity of The Braille Version of Imam Nawawi’s 40 Hadith to people who were visually impaired, 68% choose ‘agree’ and only 2% chose ‘disagree’. A total of 43 respondents chose ‘agree’ on Item 3 at 86% with 2% of the respondents opting for ‘disagree’ or ‘unsure’ on whether learning The Braille Version of Imam Nawawi’s 40 Hadith would enable one to live a better life. On Item 4, 60% of respondents agreed that the Braille Version of Imam Nawawi’s 40 Hadith was taught from primary school. But there were still some respondents who chose ‘strongly disagree’, ‘disagree’ or ‘unsure’ at 6%, 8% and 20% respectively. This may be because they still had some considerations on the Braille hadith. However, on Item 5, 60% of the respondents chose ‘agree’, indicating that they would like to learn The Braille Version of Imam Nawawi’s 40 Hadith because it is easy to understand, while other respondents chose ‘disagree’ or ‘unsure’ at 20% each respectively. On Item 6, a total of 32 respondents or 64% strongly disagreed that it was not important for the visually impaired to learn Imam Nawawi’s 40 Hadith, while 28% of respondents chose ‘disagree’ or ‘unsure’ at 8%. This leads to Item 7 where 36% of respondents disagreed that the Braille Version of Imam Nawawi’s 40 Hadith was difficult to understand, while 4% strongly disagreed. It can also be noted that quite a few respondents chose ‘strongly agree’ and ‘agree’ at 24% and 28% each respectively. On whether learning The Braille Version of Imam Nawawi’s 40 Hadith would help people with visual impairment better understand and appreciate the Hadith it contains on Item 8, many respondents chose ‘strongly agree’ at 72% , while 6% of the respondents chose ‘unsure’. A majority of 92% of respondents indicated they were impressed with the Braille Version of Imam Nawawi’s 40 Hadith that has been published by selecting ‘strongly agree’ while 8% chose ‘agree’, with no negative responses to this item. On Item 10, 70% of the respondents agreed that they were inspired to study The Braille Version of Imam Nawawi’s 40 Hadith, with only 4% feeling unsure. Findings on Item 11 showed that respondents strongly agreed that the Braille Version of Imam Nawawi’s 40 Hadith helped them understand hadith just like an able person, while 14% chose ‘unsure’. On Item 12, 64% of the respondents indicated that they were eager to learn the Braille Version of Imam Nawawi’s 40 Hadith by choosing ‘strongly agree’ while there were also respondents who were not as interested with 2% choosing

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‘disagree’. On Item 13, 60% of the respondents strongly agreed that their family and other friends with disabilities should find out about the Braille Version of Imam Nawawi’s 40 Hadith while 16% of the respondents were unsure. Also based on Table 9, research findings showed the highest mean was obtained by Item 9 which is 4.92 which shows a high level for knowledge of hadith. Moderate mean values were obtained for Item 1 and Item 7, and a low mean of 1.44 was only obtained for Item 6. iii. The Application of the Braille Version of Nawawi’s 40 Hadith TABLE 11 Knowledge of the Braille Version of Nawawi’s 40 Hadith

f (%) ITEM STS TS TP S SS MEAN LEVEL (1) (2) (3) (4) (5) 1. The Braille Version of Imam Nawawi’s 3 4 16 22 5 40 Hadith should be taught in Schools/ 3.44 High (6) (8) (32) (44) (10) Organizations. 2. I can understand the Braille Version of 2 1 8 27 12 Imam Nawawi’s 40 Hadith if it was taught 3.92 High (4) (2) (16) (54) (24) from primary school. 3. Mastery of Arabic/Jawi is very important 5 6 13 8 18 High if I wanted to learn the Braille Version of 3.56 (10) (12) (26) (16) (36) Imam Nawawi’s 40 Hadith. 4. I can read the content of Imam Nawawi’s 1 1 6 11 31 40 Hadith, but not fluently because it is in 4.4 High (2) (2) (12) (22) (62) Arabic writing. 5. Only a small number of Religious teachers 2 3 3 10 32 High 4.34 have Braille skills. (4) (6) (6) (20) (64) 6. There are no religious classes for people 1 2 4 8 35 High 4.48 with visual impairment in Melaka. (2) (4) (8) (16) (70) 7. Volunteer organizations and religious agencies should assist people with visual 1 1 2 12 34 4.54 High impairment specifically in learning (2) (2) (4) (24) (68) Religion. 8. Visually impaired people feel excluded as 1 8 9 8 24 there are not many religious readings 3.92 High (2) (16) (18) (16) (48) available in Braille. 9. Learning of the Braille Version of Imam Nawawi’s 40 Hadith should be presented 3 5 10 2 30 to Malaysia’s Ministry of Education so 4.02 High (6) (10) (20) (4) (60) that Muslim students with visual impairment can learn it. 10. It is useful for visually impaired people to learn The Braille Version of Imam 2 3 8 5 32 4.24 High Nawawi’s 40 Hadith on top of learning (4) (6) (16) (10) (64) the al-Quran.

N = 50 Guide : Frequency – Figure without brackets Percentage – Figure in brackets

Table 11 shows the score of each item based on the level of knowledge of the Braille Version of Imam Nawawi’s 40 Hadith among visually impaired respondents in Melaka. Findings showed that respondents chose ‘strongly agree’ to most of the questionnaire items, which is the highest positive response. According to Item 1, 44% respondents agreed that the Braille Version of Imam Nawawi’s 40 Hadith should be taught in schools and organizations while 32% were unsure, 8% disagreed and only 6% strongly disagreed. On Item 2, 54% of the respondents agreed that they would understand the Braille Version of Imam Nawawi’s 40 Hadith if it was taught from primary school while 16% were unsure and only 2% chose to disagree. A total of 18 respondents or 36%

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strongly agreed that it was important to master Arabic and Jawi before one could learn the Braille Version of Imam Nawawi’s 40 Hadith while 12% disagreed and 26% were unsure. Findings showed that on Item 4, a total of 31 respondents strongly agreed that they could read the content of Imam Nawawi’s 40 Hadith, but not fluently because as the book was in Arabic writing. Only 2% of respondents chose ‘strongly disagree’, 12% chose ‘unsure’ for this item. For Item 5, 64% of the respondents strongly agreed that there was a shortage of Religious teachers who were skilled in Braille, and 20% agreed. A small number of the respondents either disagreed or were unsure, at 6% each, respectively. On Item 6, 68% of the respondents strongly agreed that there were no religious classes for people with visual impairment in Melaka and another 24% agreed. A few respondents chose ‘strongly disagree’ at 2% and another 4% were unsure. As further shown in Table 11, 48% of respondents strongly agreed that people with visual impairment felt excluded as there were not many religious readings available in Braille as can be seen in Item 8. 18% of the respondents were unsure, 16% disagreed and 2% strongly disagreed with this statement. On Item 9, 60% of the respondents supported the presentation of the Braille Version of Imam Nawawi’s 40 Hadith to Malaysia’s Ministry of Education so that Muslim students with visual impairment could learn, while 20% were not sure and 6% chose to strongly disagree with the motion. On Item 10, findings showed 32 respondents strongly agreed that it was useful for visually impaired people to learn The Braille Version of Imam Nawawi’s 40 Hadith on top of learning the al-Quran. 16% felt unsure while 4% strongly disagreed with the statement. As shown in Table 11, highest mean was obtained in Item 7 which is 4.54 which is at a high level for the application of the Braille Version of Imam Nawawi’s 40 Hadith among visually impaired people in Melaka. This shows that is necessary for the teaching of the Braille Version of Imam Nawawi’s 40 Hadith in schools and NGOs.

VI. CONCLUSION

In this article, researchers conducted analysis through population and sampling at Sekolah Kebangsaan Ayer Keroh, Sekolah Menengah Padang Temu and Melaka’s Society of the Blind (SBM). Analysis found that aspects covering background, gender, age, level of education and occupation was different overall. Researchers found that members of Melaka’s Society of the Blind (SBM) made up the highest number of respondents in the study as there were more of them compared to respondents from Sekolah Kebangsaan Ayer Keroh and Sekolah Menengah Padang Temu. Analysis also found there were more female respondents compared to male respondents because they are motivated to learn are more curious and strive to be independent. Other than that, there were more unmarried respondents compared to married respondents because they preferred to be independent without a spouse or family. Additionally, in terms of age, the highest numbers of respondents were between the ages of 31 and 40 compared to the least number of respondents at age 51 and above. This is because most of them are part of a group requires the most guidance from society so that they would not feel left behind and excluded. For the three items, those with PMR/PT3 level of education made up the highest percentage of respondents compared to those with degrees which made up the lowest percentage. This is because most of them did not have the opportunity or lacked confidence to further their studies. In terms of occupation, the majority of respondents were working in the private sector, as compared to those who worked in the government sector, were self-employed or unemployed. Findings showed that there was a lack of job opportunities for this group and they were assisted by certain organizations to acquire work.

VII. ACKNOWLEDGEMENTS

This research was financially supported by the Cabaran Perdana Research Grant Scheme [Grant No.: DCP-2018- 001/3], [Grant No.: DCP-2018-001/1] and GUP-2018-073 from the National University of Malaysia, UKM Bangi, Selangor. VIII. REFERENCES

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