Tamadun Islam diasaskan kepada sistem kepercayaan serta mencakup hal ehwal pentadbiran dan tatanan sosial yang telah teruji dalam sejarah serta merentas wilayah, budaya dan masyarakat.
Islamisme dan Bahananya: Cabaran Besar Politik Malaysia Abad Ke-21 (Islamism and its Discontents: A Major Challenge to Twenty-first Century Malaysian Politics), Siri Syarahan Umum Pelantikan Profesor (Penang: Penerbit Universiti Sains Malaysia, 2018).
Syarahan ini menyelusuri perkembangan perbahasan dan wacana tentang Islam dan kedinamikan politiknya dalam masa enam puluh tahun (1957-2017), yakni semenjak Malaysia mencapai kemerdekaan sebagai sebuah entiti berdaulat dengan cita-cita untuk mendirikan sebuah negara bangsa. Elemen yang sangat penting dalam wacana ini ialah kedudukan rasmi Islam sebagai ‘agama persekutuan’ dalam Perlembagaan Persekutuan Malaysia dan pada masa yang sama memberi jaminan kebebasan beragama kepda agama-agama lain yang dianuti oleh hampir empat puluh peratus daripada jumlah penduduk Malaysia. Wajah demografi Malaysia menjadi semakin rencam dari sudut etnik dan agama dengan kemasukan Sabah, Sarawak, Singapura bersama Malaya ke dalam Persekutuan Malaysia pada 16 September 1963. Berkait rapat dengan wacana ‘Islam politik’ atau ‘Islamisme’ di Malaysia ialah konsep-konsep ‘agama’ dan ‘sekularisme’ yang saling berinteraksi dan mengalami evolusi makna sebagai lanjutan daripada perbahasan umum yang melibatkan pelbagai pihak seperti para sarjana, ahli politik, birokrat, ulama, aktivis sosial, pengamal media dan pengkomentar media sosial. Hujahan yang dikemukakan di sini ialah makna ‘Islam’ yang difahami oleh pemegang-pemegang taruh (stakeholders) telah mengalami perubahan pesat hasil daripada interaksi aktif semua pihak berkepentingan termasuk organ-organ negara dan masyarakat sivil dengan Islam. ‘Islam’ dalam Artikel 3 (1) Perlembagaan Persekutuan pada 31 Ogos 1957 tidak lagi sama kefahamannya dengan ‘Islam’ dalam dokumen yang sama pada tahun 2017. ‘Islam’ dan ‘Islamisme’ berhadapan dengan konflik atau percampuran maksud. Pergolakan politik yang dialami Malaysia semenjak tiga dekad kebelakangan ini, iaitu sejak kesan kebangkitan Islam menampakkan impaknya dalam landskap politik, ekonomi dan sosial. Situasi ini boleh dikesan susur galurnya kepada kefahaman keagamaan yang lebih tegar yang menggariskan sempadan ketat tentang apa yang disifatkan sebagai ‘Islamik’ berbanding apa yang ‘tidak Islamik.’ Kemasukan elemen tegar dalam wacana Islamisme ini diarus perdanakan di bawah projek-projek Islamisasi pemerintah, dengan reaksi-reaksi berbeza daripada pelbagai kelompok masyarakat. Penularan elemen tegar dalam dasar Islamisasi yang diabsahkan melalui kerangka politik rasmi membawa implikasi mendalam kepda politik Malaysia dalam arena hubungan Muslim dengan bukan Muslim, malahan antara sesama Muslim yang berbeza corak pemikiran dari aliran arus perdana.
Lapor Langsung] Pru15: Senarai Terkini Calon Parti Bertanding
Abstract Andalus is a region that has spawned Islamic zone figures in the eyes of the world famous commentary. Authority figures such as IbnAtiyyah commentary and Abu Hayyan al-Andalusi definitely cannot be denied because of the works of commentary which they are constantly used as a primary reference until now. Every mufassir has its own methodology in interpret the meaning of al-Qur'an.
13. History of constitutional bodies of Pakistan Involved in Process of Islamization of Laws: Special Study of Federal Shariat Court of Pakistan Mehboob Alam, M Akram Rana, Razia Shabana 245 14. The Role of Young Palestinian Women in Al Aqsa Intifada Zahra Habib 253 15. 267 16. Peranan Pemuda Dalam Peristiwa Intifadah di Palestin Abdul Qayyum M Suhaimi 277
The enculturation of inter-religious dialogue in the Malay civilization began in the 2nd century and became significant in the 15th century through trade activities that promoted interaction among societies. In the initial stage, the first dialogue occurred in the form of Dialogue of Life and the enculturation still ongoing to this day in various forms. Hence, this article discusses the history of inter-religious dialogue practices in Malaysia. The design of this study is qualitative using library research and historical approaches. The findings show that the practice of inter-religious dialogue in Malaysia started in the 18th century, through trade and community daily activities. During this period, the form of dialogue practice is informal, while postindependence, it has been organized informal form through the establishment of the Pure Life Society but was buried in a series of May 13, 1969 tragedy. The initiation to enculture the inter-religious dialogue being actively after the 1970s by certain NGOs in response to the wave of Islamism and Islamic resurgence that occurred in this country.
Analisis: Bersatu Tekad Lindungi Melayu, Islam
Abstract Andalus is a region that has spawned Islamic zone figures in the eyes of the world famous commentary. Authority figures such as IbnAtiyyah commentary and Abu Hayyan al-Andalusi definitely cannot be denied because of the works of commentary which they are constantly used as a primary reference until now. Every mufassir has its own methodology in interpret the meaning of al-Qur'an.
13. History of constitutional bodies of Pakistan Involved in Process of Islamization of Laws: Special Study of Federal Shariat Court of Pakistan Mehboob Alam, M Akram Rana, Razia Shabana 245 14. The Role of Young Palestinian Women in Al Aqsa Intifada Zahra Habib 253 15. 267 16. Peranan Pemuda Dalam Peristiwa Intifadah di Palestin Abdul Qayyum M Suhaimi 277
The enculturation of inter-religious dialogue in the Malay civilization began in the 2nd century and became significant in the 15th century through trade activities that promoted interaction among societies. In the initial stage, the first dialogue occurred in the form of Dialogue of Life and the enculturation still ongoing to this day in various forms. Hence, this article discusses the history of inter-religious dialogue practices in Malaysia. The design of this study is qualitative using library research and historical approaches. The findings show that the practice of inter-religious dialogue in Malaysia started in the 18th century, through trade and community daily activities. During this period, the form of dialogue practice is informal, while postindependence, it has been organized informal form through the establishment of the Pure Life Society but was buried in a series of May 13, 1969 tragedy. The initiation to enculture the inter-religious dialogue being actively after the 1970s by certain NGOs in response to the wave of Islamism and Islamic resurgence that occurred in this country.
Analisis: Bersatu Tekad Lindungi Melayu, Islam
Abstract Andalus is a region that has spawned Islamic zone figures in the eyes of the world famous commentary. Authority figures such as IbnAtiyyah commentary and Abu Hayyan al-Andalusi definitely cannot be denied because of the works of commentary which they are constantly used as a primary reference until now. Every mufassir has its own methodology in interpret the meaning of al-Qur'an.
13. History of constitutional bodies of Pakistan Involved in Process of Islamization of Laws: Special Study of Federal Shariat Court of Pakistan Mehboob Alam, M Akram Rana, Razia Shabana 245 14. The Role of Young Palestinian Women in Al Aqsa Intifada Zahra Habib 253 15. 267 16. Peranan Pemuda Dalam Peristiwa Intifadah di Palestin Abdul Qayyum M Suhaimi 277
The enculturation of inter-religious dialogue in the Malay civilization began in the 2nd century and became significant in the 15th century through trade activities that promoted interaction among societies. In the initial stage, the first dialogue occurred in the form of Dialogue of Life and the enculturation still ongoing to this day in various forms. Hence, this article discusses the history of inter-religious dialogue practices in Malaysia. The design of this study is qualitative using library research and historical approaches. The findings show that the practice of inter-religious dialogue in Malaysia started in the 18th century, through trade and community daily activities. During this period, the form of dialogue practice is informal, while postindependence, it has been organized informal form through the establishment of the Pure Life Society but was buried in a series of May 13, 1969 tragedy. The initiation to enculture the inter-religious dialogue being actively after the 1970s by certain NGOs in response to the wave of Islamism and Islamic resurgence that occurred in this country.
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