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| islam_civilsociety [2021/12/14 11:31] – [PERIHAL BUKU] sazli | islam_civilsociety [2023/09/08 10:58] (kini) – [Dirujuk oleh] sazli |
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| * [[pembangunan_bbb|Pembangunan Bandar Baru Bangi]] | * [[pembangunan_bbb|Pembangunan Bandar Baru Bangi]] |
| * [[surau_masjid_bbb|Surau dan Masjid di Bandar Baru Bangi]] | * [[surau_masjid_bbb|Surau dan Masjid di Bandar Baru Bangi (1975)]] |
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| ==== INTRODUCTION ==== | ==== INTRODUCTION ==== |
| through education (tarbiyah) and mission work (dakwah). The Al Arqam movement established in 1968, and banned in 1994, envisioned the restoration of the ideal Islamic society that once flourished during Prophet Mohammed's time. Islamization to the movement meant progressive discovery of the self, society, and mankind which could be realized if Muslims were to relocate themselves in Islamic villages or communes. The Jemaah Tabligh, which originated in India and which had been in existence in Malaysia since the 1950s, focused on the spiritual development of individual Muslims. This loosely structured organization made it obligatory for its members, mostly men, to spread the Islamic message of moral solidarity among Muslims through tabligh activities. | through education (tarbiyah) and mission work (dakwah). The Al Arqam movement established in 1968, and banned in 1994, envisioned the restoration of the ideal Islamic society that once flourished during Prophet Mohammed's time. Islamization to the movement meant progressive discovery of the self, society, and mankind which could be realized if Muslims were to relocate themselves in Islamic villages or communes. The Jemaah Tabligh, which originated in India and which had been in existence in Malaysia since the 1950s, focused on the spiritual development of individual Muslims. This loosely structured organization made it obligatory for its members, mostly men, to spread the Islamic message of moral solidarity among Muslims through tabligh activities. |
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| Although the resurgents did not employ sophisticated language to urge for greater Islamization of Malaysian society, their call did not go unheeded by the masses and Malay-dominated political parties, namely the Pan- | Although the resurgents did not employ sophisticated language to urge for greater Islamization of Malaysian society, their call did not go unheeded by the masses and Malay-dominated political parties, namely the Pan-Malaysian Islamic Party (Parti Islam Se-Malaysia or PAS) and the United Malays National Organization (UMNO). Their religious consciousness stirred by the resurgents, Malays in both rural and urban areas started to |
| Malaysian Islamic Party (Parti Islam Se-Malaysia or PAS) and the United Malays National Organization (UMNO). Their religious consciousness stirred by the resurgents, Malays in both rural and urban areas started to | |
| observe the Islamic dress code, refrained from consuming food prepared by non-Malays, avoided food products believed to contain substances that were forbidden to Muslims, performed the solat (prayers) more regularly, | observe the Islamic dress code, refrained from consuming food prepared by non-Malays, avoided food products believed to contain substances that were forbidden to Muslims, performed the solat (prayers) more regularly, |
| and a host of other things. PAS, which had been clear right from the time of its establishment in 1951 of its desire for the Islamization of society, responded by reinforcing the resurgents' call to return to Islam. Its opponent, UMNO, the most influential member of the National Front, the ruling party in Malaysia, attempted to strike chords with the resurgents by paying more attention to Islam. Its Islamization programme ranged from the use | and a host of other things. PAS, which had been clear right from the time of its establishment in 1951 of its desire for the Islamization of society, responded by reinforcing the resurgents' call to return to Islam. Its opponent, UMNO, the most influential member of the National Front, the ruling party in Malaysia, attempted to strike chords with the resurgents by paying more attention to Islam. Its Islamization programme ranged from the use |
| | [[https://bookshop.iseas.edu.sg/publication/1572|{{:gambar:sisea23.jpg?800|Islam and Civil Society in Southeast Asia}}]] | [[https://bookshop.iseas.edu.sg/publication/1572|Islam and Civil Society in Southeast Asia]] \\ Sharon Siddique, Omar Farouk Bajunid, Mitsuo Nakamura, editors (Institute of Southeast Asian Studies (ISEAS) / Sasakawa Peace Foundation, 2001) | //"The Islamic world, often regarded as an anathema to civil society, in fact has rich traditions of associational life pursuing common good. These religious resources have been reinterpreted for the enhancement of civic virtues and participatory politics in contemporary context, that is, democratization. Such pioneering efforts have been clearly observable in Muslim Southeast Asia. In November 1999, the Sasakawa Peace Foundation invited ten Muslim activists and scholars from the region to Japan for exchanging views and experiences among themselves and with Japanese participants. Here their papers and discussions are compiled into a book, Islam and Civil Society in Southeast Asia."// \\ \\ Sumber makalah penuh: [[https://books.google.com.my/books?id=JzBzBwAAQBAJ&pg=PA76|Islamization and the Emerging Civil Society in Malaysia: A Case Study, by Sharifah Zaleha Syed Hassan (m.s.76-88)]] | | | [[https://bookshop.iseas.edu.sg/publication/1572|{{:gambar:sisea23.jpg?800|Islam and Civil Society in Southeast Asia}}]] | [[https://bookshop.iseas.edu.sg/publication/1572|Islam and Civil Society in Southeast Asia]] \\ Sharon Siddique, Omar Farouk Bajunid, Mitsuo Nakamura, editors (Institute of Southeast Asian Studies (ISEAS) / Sasakawa Peace Foundation, 2001) | //"The Islamic world, often regarded as an anathema to civil society, in fact has rich traditions of associational life pursuing common good. These religious resources have been reinterpreted for the enhancement of civic virtues and participatory politics in contemporary context, that is, democratization. Such pioneering efforts have been clearly observable in Muslim Southeast Asia. In November 1999, the Sasakawa Peace Foundation invited ten Muslim activists and scholars from the region to Japan for exchanging views and experiences among themselves and with Japanese participants. Here their papers and discussions are compiled into a book, Islam and Civil Society in Southeast Asia."// \\ \\ Sumber makalah penuh: [[https://books.google.com.my/books?id=JzBzBwAAQBAJ&pg=PA76|Islamization and the Emerging Civil Society in Malaysia: A Case Study, by Sharifah Zaleha Syed Hassan (m.s.76-88)]] | |
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