Download Islam in Malaysia

Islam in Malaysia
Hajji Ahmad Kamar
The recognition of Islam in this part of the world has been a fact since C.E. 674
(forty-two years after the death of Prophet Muhammad (salAllahu alayhi wasalam))
when the Umayyad ruler Muawiyah was in power at Damascus. Two hundred years
later in C.E. 878 Islam was embraced by people along the coast of Peninsular
Malaysia including the port of Kelang which was a well-known trading centre.
Before the coming of Islam, the indigenous Malays embraced an ancient religion with
various forms of belief with some of the population belonging to the Hindu/Buddha
religion. Life was structured and arranged in ways that showed the influence of more
than one religion. This can be seen not only in the Malay's cultural patterns but is
also part of the 'power' structure of state dignitaries and princes.
At the political level, the royal ruler and the head of state in most communities in the
Malay world embraced the Islamic religion. The people were impressed and attracted
by the provision in the Qur'an and the Hadith that mankind should be ranked on a
basis of interpersonal equality.
Those who for so long had been considered of low caste saw how the different strata
of Islamic society were laid before them. They were no longer imprisoned within a
religious caste system and the notion of living in "classes". In Islam there was no
discrimination, or division on the basis of colour, class tribal affiliation, race,
homeland and birthplace, all of which gave rise to problems. Equal rights seemed the
right human solution, which in practice meant the acceptance of rights and obligation
as a member of the Islamic Community. The pious person achieved sublimity and
nearness to God.
The local population saw that Islam could extricate them from this bondage and
provide the means for the extirpation of social evils. The new religion gave the small
man a sense of this individual worth - the dignity of man - as a member of an
Islamic community.
The efforts of the ulama' in implementing Islamic teachings gradually reached rulers,
officials, community leaders and the ordinary people. Their efforts left its mark in
such places as Banten (formerly Bantam), East Java, Macassar, Kalimantan, the
Southern Philippines, Southern Thailand, Malacca, Trengganu and elsewhere. The
ulama' also played a part in the administration, and some of the powerful sultans
held firmly to the teachings of Islam.
Spread of Islam
After the initial introduction of Islam, the religion was spread by local Muslim
scholars or ulama' from one district to another. Their normal practice was to open a
religious training centre called "pondok" or hut from the small sleeping quarters
constructed for the students.
In addition to giving lectures in houses, prayer houses, or mosques, they also
performed tasks such as working in padi fields, gardening and craftwork and other
jobs according to each individual's capabilities. The role of these ulama' was not
merely that of a teacher but also that of advisor for the village families and
communities. The role they played was fairly broad one by reason of their expertise
and capability in more than one field of human activity. After graduating, the pupils
would go back to their homeland, often in some remote corner of the country,
forming a link in the chain between one ulama' and another.
Islam in the Malay Archipelago in general and Malaysia in particular follows the Shafi
Madhab (school of thought). However there are many Muslims in Malaysia who do
not follow any particular school. In Perlis, the state constitution specifies that Perlis
follows the Qur'an and Sunnah and not a particular madhab. Many Muslims in Perlis
therefore do not follow any madhab, as is the case with the followers and members
of the Muhammadiyah Organisation in Indonesia.
One noteworthy feature in the religious education scene is the close relationship
between the Pondok schools, the teachers and even the pupils although the distance
between them may be quite considerable as from Kubang Pasir for example, or
Kedah to Achen, Java, Kalimantan, Kelantan and Terengganu.
The unifying factor that makes strong ties among them is the uniformity of the
system of instruction, for not only are the Holy book and the language used the
same but also the socio-political problems, even though in Indonesia the Dutch were
the colonial power and in Malaysia (or Malaya) the British. The colonisers whether
Portuguese, Dutch or British attempted Christionisation by various means, in
particular through their educational systems.
There were, however, a number of Muslims who felt that the pondok schools could
not deal with the challenge of colonial education institutions. In order to overcome
the problems, the Madrasatul Mashoor al-Islamiyah was established in Pulau Pinang
in the year 1916 using Arabic as the language of instruction. The madrassahs taught
Fiqh as well as secular subjects. This institute of learning was not merely intended to
enhance the position of Muslims in Penang and northern Malaya but in Southeast
Asia as well. This school chose as its inspiration the name of Syed Ahmad Al
Mashoor, alternatively known as Ayid Mashoor, a leader of Arab descent on that
Island.
After Malaya achieved independence on August 31, 1957, the growth of religious
education at government subsidised schools was a result of sustained effort on the
part of the Malay community. This can be seen at the Islamic College and the
National University of Malaysia.
The best known and reputedly oldest pondok in Malaysia is that of Tok Guru Haji
Muhammad Yusof or Tok Kenali, who constructed it himself in Kota Bahru, Kelantan.
He received his basic education in Kelantan and then like any other pondok teacher
pursued his studies in the Masjid al-Haram (the Great Mosque of Makkah).
The Tok Kenali pondok became a famous centre of learning which led to large
numbers of people from different states coming to learn at the pondok, and
subsequently other pondok schools were opened by some of the former pupils who in
time became community leaders. This teacher-pupil- teacher network spread to
Southern Thailand and Indonesia.
Some Malaysian ulama' became teachers at the Masjid al-Haram. At the time of this
writing one ulama' from Kedah, Muhammad bin Abdul Kadir, and two from Petani
were teachers there. Muhammad's father was also a teacher at the al-Haram
Mosque.