Content uploaded by Abdur Razzaq
Author content
All content in this area was uploaded by Abdur Razzaq on Mar 18, 2020
Content may be subject to copyright.
A preview of the PDF is not available
ISLAMIC CIVILIZATION OF MALAY: HISTRORICAL POLEMIC AND MODERN CHALLENGES (THE THOUGHT OF SYED NAQUIB AL-ATTAS)
Abstract
This paper has a background of polemics about the role of Islam in Malay history and civilization. The polemic begins with the accusations of some Orientalists who claim that Islam is a religion that does not contribute significantly to the progress of civilization in Malay land. This paper describes the strong denial of Syed Naquib Al-Attas against the accusation. Al-Attas shows evidence that Islam has an important role in advancing the development of Malay society and nation both in aspects of culture, thought, philosophy, science and Malay. This paper also presents the Al-Attas view of the contemporary world of Islam which has experienced backwardness in various aspects. Al-Attas identified various causes of the weakness of the Islamic ummah, especially the Malay people and the solution that must be done. For Al-Attas the progress of Islamic civilization and the Malay world can be done by: building various aspects of Malay Islamic civilization, improving the education system and applying the concept of Islamization of science.
... The development of madrasas during the classical period of Islam in the Arabian Peninsula had a major influence on the education system of the Malay community which was already close to Islam (Razzaq, 2018). This is inseparable from the role of the Dai who convey Islamic teachings and the support of the Malay sultan as ruler (Fahrudin, 2013). ...
... The entry of Islam into the Malay world is a new stage in the development of Malay civilization. Islam has given rise to a spirit of rationalism and intellectualism and has shifted old views that are full of myths and mystics (Razzaq, 2018). Islam has been able to change the socio-cultural life and spiritual traditions of the Malay community. ...
This study aims to map out the study of Malay culture in accordance with the Riau Government's 2025 vision. This study employs a qualitative methodology and a literature review methodology. From January 2005 to February 2021, 228 articles on the Garuda Indonesia Publication Index Portal contained the keywords Riau Malay, according to the findings of this study. The articles are organized into the following five categories: cultural issues (42%), education issues (27%), political issues (16%), socio-economic issues (11%), and religious issues (4%). Malay culture is one of the supporting pillars of national culture. To prevent the polarization of Riau Malay Culture, the Riau Malay community has established synergistic traditional areas to preserve their culture. Islam's introduction to Riau has resulted in the transformation of Malay culture. Islam has had a significant impact on the Riau Malay community's culture, politics, education, religion, and socio–economics.
... Discussions on Islam and Southeast Asian countries like Singapore, Thailand, Philippines, Malaysia, Indonesia, and Brunei Darussalam often revolve around Islamic.thought.and.Civilization,.as.seen.in.the.works.of. (Abdul Jalil & Alias, 2020;Islam, 2019;Kamaruzaman et al., 2016;Razzaq, 2018). Scholarly.literature.has.discussed.Malay.culture.and.assimilation. ...
This research aims to demonstrate the successful experience of Southeast Asian countries (the Malay World) in implementing a mosque-based economic model and the possibility of adopting the model in Algeria. To do this, the research conducts a systematic literature review (SLR) on literature concerning mosque economy in Southeast Asian nations. The screening process of 51 research papers spanning from 2010 onwards reveals that the showcased countries achieved considerable economic and social growth relying on mosque models as centers to leverage socioeconomic development. This growth is established on investing in social capital and anchored by the thoughts of Mali Ben Nabi and Ibn Khaldun about the Renaissance and social cohesion (Asabiyyah). This research's main implication lies in suggesting a policy recommendation for the Algerian government to establish a mosque-based economic model inspired by the Malay World's experience to enhance financial inclusion, foster local entrepreneurship, and reinforce social cohesion to achieve sustainable development.
... For example, societies that encourage dialogue between groups and build cross-cultural cooperation are often more advanced in the social, economic, and political fields. By turning differences into strengths, diversity is no longer a threat but becomes the foundation for building a harmonious and productive future [11]. Diversity in society is often a source of interesting dynamics, but it also often causes conflict. ...
Objective: Diversity is an inevitable social reality that encompasses differences in religion, culture, ethnicity, and language. These differences can be sources of both strength and conflict. In this context, Islamic education plays a strategic role in shaping individuals who can live harmoniously within a pluralistic society. This study aims to explore Hamka's thoughts on Islamic education as a means of fostering peaceful coexistence in diversity, emphasizing the multicultural values embedded in Islamic teachings to support the achievement of the Sustainable Development Goals (SDGs). Theoretical framework: The theoretical framework of this research is based on Hamka’s educational philosophy, which highlights moral education (Akhlaq), tolerance, and social harmony. This study also incorporates perspectives from multicultural education theories, particularly in the context of religious pluralism and social cohesion. Literature Review: The literature review examines previous studies on Hamka's contributions to Islamic education, multiculturalism in Islam, and the role of education in promoting tolerance and social justice. Methods: This study employs a qualitative method with a hermeneutic approach, analyzing Hamka's works, including Akhlaqul Karimah and his Quranic interpretations, as primary sources. Secondary data is obtained from academic articles, journals, and relevant references. Data collection is conducted through literature study, while data analysis follows the process of data condensation, display, and conclusion drawing. Results: The results indicate that Hamka emphasizes the integration of justice, tolerance, brotherhood, and respect for differences in Islamic education. His perspective aligns with SDG 4 (Quality Education) and SDG 16 (Peace, Justice, and Strong Institutions), advocating for an educational system that fosters social harmony and national unity amidst challenges such as radicalization and polarization. Hamka also provides practical guidance on managing diversity based on the principles of Tawhid (monotheism) and respect for human rights. Implications: The implications of this research highlight the need for an inclusive Islamic education curriculum that aligns with the multicultural realities of Indonesian society. Novelty: The novelty of this research lies in its systematic integration of Hamka’s educational philosophy with the SDGs framework, offering a unique perspective on how Islamic teachings can contribute to multicultural education and global peace.
... The introduction of Islam into the Malay realm represents a new stage in the evolution of Malay culture. Islam has given rise to a spirit of rationalism and intellectualism, displacing myth-filled and mystic-filled previous beliefs (Razzaq, 2018). Islam has altered the Malay community's sociocultural existence and spiritual traditions. ...
The purpose of this study is to investigate the political identification of the Riau Malay population. This research employs a qualitative, literature-based methodology. According to the findings of this study, the Malay culture has deep historical roots in the Riau region. The Malay culture has created a sign that distinguishes it from other cultures. The Vision of the Riau Government reflects the Malay culture as the identity of the people of Riau. The Malay community identifies four aspects of its customs: actual custom, the custom, the most traditional customs, and Adat Istiadat, which oversees the polarisation of Riau Malay culture. At the reign of the Riau Malay sultanates, Malay, the political identity of the Riau Malay community, was the official tongue. Malay is currently utilised as a technique of distinguishing social groups. The identity of Malay is derived from a complicated interaction between society and language. Islam's arrival in the Riau region has had a profound impact. Integration of Islam and Malay culture has become a defining characteristic, as evidenced by the fact that, according to Malay conventions, a non-Muslim is not considered a Malay.
... Stefano Bigliardi (2014a) states that contemporary Islamic thinkers also convey the discourse on the integration of science and religion. They include Muhammad Abduh (Grabus, 2012;Shabir, 2017), Sayyid Ahmad Khan (Çoruh, 2020), Muhammad Iqbal (Sari, 2020), Seyyed Hossein Nasr (Bigliardi, 2014a;Nasr & Chittick, 2007;Widiyanto, 2017a), Fazlur Rahman (2008), Hassan Hanafi, Mohammed Arkoun (Arkoun, 2020;Arkoun & Lee, 2019), Seyyed Naquib al-Attas (Fahrudin et al., 2020;Huringiin & Azfathir, 2018;Razzaq, 2018), Ismail R al-Faruqi (Arifuddin, 2015;Bigliardi, 2014a;Sholeh, 2017), Nidhal Guessoum (2012), Mehdi Golshani (2020), Pervez Hoodbhoy (Bakar, 2021;Sulehria, 2011), Ziauddin Sardar (Idris, 2015;Ur-Rehman, 2002), Kuntowijoyo (Azizah, 2018;Isfaroh, 2020;Kahar, 2019), and M Amin Abdullah (Abdullah, 2020;Amin Abdullah, 2014). ...
The integration of science and religion is a topic of heated debate in the Western world. Ian G Barber describes this relationship between science and religion in terms of conflict, independence, dialogue, and integration. The theme of the relationship between science and religion is not only a hot topic in the Western world, but it has also attracted the attention of several contemporary Muslim thinkers. Unfortunately, in the discourse of Islamic sciences, the object of debate is more on criticism of secular science so that it needs to be Islamized, whereas, at the same time, Islamic sciences also have serious internal problems. Using qualitative research methods by exploring authoritative text sources, this paper aims to offer a balanced perspective in viewing Western science and Islamic science. This research shows that both Western science and Islamic science have weaknesses. Western science is seen as secular science so that it loses its divine vision, while Islamic science is theocentric so that it loses its humanist vision. This finding has implications for different strategies in dealing with the two types of knowledge. Spiritualization is a strategy relevant to Western science, while humanization is a strategy relevant to Islamic sciences.
... The entry of Islam into the Malay world is a new stage in the development of Malay civilization. Islam has given rise to a spirit of rationalism and intellectualism and has shifted old views that are full of myths and mystics (Razzaq, 2018). Islam has been able to change the socio-cultural life and spiritual traditions of the Malay community. ...
p>Religion in the Malay community is not only seen as something related to belief but also concerns issues of identity and symbols in other community groups. This study intends to look at the social construction of Islamic local tradition in the Malay community. This study argues that it turns out that the social construction of religion builds a cultural concept in Islamic religious values as an identity through the customs of the Malay community. In response to that argument, the question arises: How is the form of social construction of religion in the Malay community? And how does the social construction of religion affect the social life of religion in the Malay community? This research uses a media approach and literature review that explains the social construction of Islamic traditions in Malay society. The results of this study indicate that the social construction of religion in the Malay community has several important conditions. (1) religion-based tradition orientation, (2) close solidarity in religious social construction, (3) the existence of religion-based legal norms in the Malay community, and (4) a proud identity that is superior to the Malay community. These findings conclude that religious social construction in Malay society shows that religious and tribal identities develop as a religious social construction.
Agama dalam masyarakat Melayu tidak hanya dilihat sebagai sesuatu yang berkaitan dengan kepercayaan, tetapi juga menyangkut persoalan identitas dan simbol pada kelompok masyarakat lainnya. Penelitian ini bermaksud untuk melihat konstruksi sosial dari tradisi lokal Islam pada masyarakat Melayu. Penelitian ini berargumen bahwa ternyata konstruksi sosial agama membangun konsep budaya dalam nilai-nilai agama Islam sebagai identitas melalui adat istiadat masyarakat Melayu. Dengan itu, penelitian ini merumuskan sebuah pertanyaan bagaimana bentuk konstruksi sosial agama pada masyarakat Melayu? Dan bagaimana pengaruh konstruksi sosial agama terhadap kehidupan sosial keagamaan pada masyarakat Melayu? Penelitian ini menggunakan media dan studi literatur yang menjelaskan tentang kehidupan sosial dan agama dalam masyarakat Melayu. Hasil penelitian ini menunjukkan bahwa konstruksi sosial agama pada masyarakat Melayu menunjukkan bahwa; (1) adanya orientasi tradisi berbasis agama; (2) adanya solidaritas dalam konstruksi sosial agama; (3) adanya norma hukum berbasis agama pada masyarakat Melayu; dan (4) adanya kebanggaan akan identitas yang lebih unggul pada masyarakat Melayu. Dengan hasil ini, disimpulkan bahwa konstruksi sosial keagamaan dalam masyarakat Melayu menunjukkan bahwa identitas agama dan kesukuan berkembang sebagai konstruksi sosial keagamaan . </p
The purpose of this study was to determine the effect of Islam in the buying and selling activities of Malay communities in Riau Province. The study discussed includes Malay customary law related to the sale and purchase agreements carried out by Malay people who are influenced by Islam. The author uses empirical juridical research methods by trying to find legal facts by what happened as such facts. The results of the study that the authors conclude that the discovery of the relationship of the influence of Islam in the Malay community in selling and selling is a crystallization of Islamic values which has long been an inseparable part of the identity of a Malay child and continues to place the sharia in its proper place i.e. sharia and adat are maintained without any disturbances from buying and selling activities using the sale and purchase agreement.
Artikel ini membahas tentang keterkaitan komunikasi transendental sebagai bagian dari komunikasi Islam Tujuan penelitian ini adalah untuk mendeskripsikan dan menganalisis konsep dan bentuk-bentuk komunikasi transendental dalam persepektif komunikasi Islam. Komunikasi transendental merupakan bagian dari praktik komunikasi yang tidak pernah terlepas dalam kehidupan sehari-hari seorang muslim dalam menjalankan perintah Allah Swt. Dengan menggunakan metode pendekatan deskriptif kualiatif, tulisan ini menyajikan kajian yang dinarasikan melalui pengumpulan data-data dari referensi yang relevan. Hasil kajian menunjukkan bahwa komunikasi trasendental dalam Islam dapat dilakukan melalui berbagai macam media yang dikenal dengan ritual ibadah, baik ibadah wajib maupun ibadah sunnah. Ibadah yang mendeskripsikan konsep komunikasi transendental dalam praktik komunikasi yang dilakukan umat muslim dengan Allah Swt. Komunikasi trasendental dalam shalat dapat diibaratkan bahwa Tuhan adalah sebagai penerima (communican), sedangkan pelaku bertindak sebagai pengirim pesan (communicator), sumbernya (source) adalah dari para pelakunya atau kejadian yang dialami, medianya (channel) adalah shalat atau doa, (effect) adalah ketenangan jiwa yang akan kita dapatkan atau simbol-simbol dan tanda-tanda lainnya yang Tuhan kirimkan kepada manusia. Fokus pembahasannya mengenai hal-hal yang berkaitan dengan penerapan komunikasi transendental yang dikaitkan dengan perilaku ibadah yang menjadi sarana komunikasi dengan Allah Swt.
Traditionally dated from the 8th to the 14th century, historians generally agree on the period of the golden age of Islamic civilization. They count that the keys to this civilizational achievement laid on the flourishing educational institutions, scientific findings, and the births of influential Muslim scholars. This article tries to reframe the significance of education in the creation of Islamic golden age and offer a brief reminder to the importance of education for contemporary Muslim societies. It is a bibliographical study for the materials for the discussion are taken from books, journal articles, and other written sources related to the topic. The collected data were then analyzed by content analysis. This article argues that the state policies on education is the key for the past Muslim golden age. Scientific culture ranging from namely research tradition, translation tradition, reading tradition to scientific habitus are essential in the making of Muslim golden age. This historical records reserves as a reminder for contemporary Muslim to reestablish the past golden age that lies on the reformation of educational system.
Islamic studies conducted in Southeast Asia Western observers during this tendency dominated framework which clearly separates between the teachings of Islam as a set of Islamic practices of living in society. They make the teachings of Islam as contained in the books as a benchmark to see if the Islamic community in this area or not.Such an approach would obviously not be able to capture and understand the reality of life in a Islamic society as revealed in the creative interpretation done by the scholars, naib, chaplain, and local intellectuals who actively and imaginatively connecting their ideas and local practices with the texts and traditions -broader Islamic tradition. They are developing Islamic culture in a different way. This culture mediates the "rules" or theory and "practice" their religion so that they are meaningful social life of Islam. Because it ignores the role of local interpreters famous works of Islamic Southeast Asia failed to understand the relationship between normative texts, the processes of interpretation and any behaviors that make up the reality of Islam that can be observed.Copyright (c) 2014 by SDI. All right reserved.DOI: 10.15408/sdi.v2i4.821
Historical Fact and Fiction
- Al-Attas
Al-Attas, Syed Muhammad Al-Naquib. 1972. Islam Dalam Sejarah Dan Kebudayaan Melayu/Syed
Muhammad Naquib Al-Attas. Kuala Lumpur: ABIM.
---. 2011. Historical Fact and Fiction. Kuala Lumpur: UTM Press.
Orientalisme Dan Studi Islam Asia Tenggara
- Azyumardi Azra
Azra, Azyumardi. 1994. "Orientalisme Dan Studi Islam Asia Tenggara." Studia Islamika 3(1).
Book Review Peradaban Islam Melavu
- Jajat Burhanuddin
Burhanuddin, Jajat. 1998. "Book Review Peradaban Islam Melavu." Studia Islamika 5(1).
Kajian Sejarah Islam Di Alam Melayu Dalam Perspektif Oriental Studies: Antara Fakta Dan Khayalan
- Tatiana Denisova
Denisova, Tatiana. 2011. Kajian Sejarah Islam Di Alam Melayu Dalam Perspektif Oriental Studies:
Antara Fakta Dan Khayalan. Kuala Lumpur.
Pemikiran Pendidikan Islam : Kajian Tokoh Klasik Dan Kontemporer
- Ruswan Thoyib
Thoyib, Ruswan, and Darahmu'in. 1999. Pemikiran Pendidikan Islam : Kajian Tokoh Klasik Dan
Kontemporer. Yogyakarta: Pustaka Pelajar.