The role and status of religious authority needs to be read into Malaysian political history over the past fifty years. During this period as the Malaysian state constructed its national identity and plotted its policy course, the role of Islam and religious leaders became an important point of debate. It is within this context that this article considers the independence and autonomy of Malaysian Muslim religious leaders. Traditional religious authority in Malaysia finds its underpinnings largely in the institutions of Islamic learning locally known as pondoks, which are a community of students of Islam under the directions of a religious leader, ulama (also often known as a Tok Guru). However as the state consolidated their control over these religious leaders whom were co-opted into the state apparatus, by employment and education at state universities, their social significance has been destabilized. In the wake of this compromised socio-political and religious position alternative sources of authoritative Islamic teachings have emerged in recent years such as the Tablighi Jamaʿat discussed in this article.
In Malaysia, official fatwá issued in each state played a crucial role in the regulation of ajaran sesat, or 'deviant' groups, such as Darul Arqam, Ahmadiyah, Taslim, Shi'a and many Su orders. e regulation of groups through official fatwá can be traced back to the 1930s. e development of control over them was deeply concerned with the upheavals in the Islamic world in the 1920s and the rise of the Sala stream. e muftī in the Malay sultanates took the initiative in the regulation of 'deviant' groups. Among them was Sayyid Alawi Tahir al-Haddad, a muftī from Johor, who denounced the Sala sm, or Kaum Muda, in Southeast Asia and other new streams through his fatwá. Sayyid Alawi was from Hadhramaut in Yemen, the stronghold of the Sha 'i school. His attempt to strengthen the Sha 'i school and regulate the new streams of Islamic thought was, in Malaysia, one of the origins of the efforts to gain control over 'deviant' groups through official fatwá.
This chapter demonstrates how exposure to al Azhar led over time to the complete transformation of the methodology adopted by independent ulama and state religious platforms to issue fatwas in Southeast Asia. It examines the mainstreaming of Salafi methodology — inspired by the work of Muhammad Abduh — in place of the taqlīd of the traditional Shafi'i School in Southeast Asia for the issuing of fatwas. A number of factors, including the establishment of the kingdom of Saudi Arabia, led to a shift to al Azhar as opposed to Mecca being the base for Southeast Asian Muslim scholars. By comparing Southeast Asia fatwas of the early twentieth century against those issued in the 1970s, the chapter shows how the transition from Mecca to Cairo led to the mainstreaming of Salafi methodology.
The study aims to identify the manifestation of Character Based Education Pandemic in internationalization Dynamics. It also explore concept of character as a part of pandemic process throughout human life and investigate on how pandemic plays role in character. In order to meet the purpose of the research, the qualitative approached, as it is in line with this particular study which is descriptive in nature. In accordance with many of the previous theories regarding the character based education in pandemic, it is found that the application of Character Based Education Pandemic of internationalization dynamics to be a better character. Improvement and successful program indirectly derived from manifestation of the characteristics of Character Based Education Pandemic namely faith in oneself, the aspiration towards excellence, the tenacity to challenge themselves, the engagement of support from others, and the continuous deliberate practice. Through the act of character based education, internationalization dynamics will evolve toward the betterment and so will the organization.
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