Inter‐movement tension among resurgent Muslims in Malaysia: response to the state clampdown on Darul Arqam in 1994

Hamid, Ahmad Fauzi Abdul

doi:10.1080/10357820308713383

Cited by 10 publications

(6 citation statements)

References 8 publications

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“…When Anwar Ibrahim first emerged as a supporter of PAS and a charismatic leader of ABIM (Angkatan Belia Islam Malaysia), an Islamic youth movement, Mahathir personally recruited him to the UMNO, thereby co-opting what might have been a strong personal challenge to Mahathir and UMNO rule. And in the 1990s, when a somewhat radical and certainly heterodox sect of Islam calling itself the Al-Arqam movement emerged, the UMNO-led government at first allowed it to operate in the hope that it would split the PAS electorate, but when Al-Arqam began to engage in practices that violated the Malaysian constitution (e.g., practicing gender segregation), the UMNO shut down the Al-Arqam movement and reasserted its authority by claiming the right to define what was acceptably Islamic and what was not (Abdul Hamid 2003;An'Naim 1999). Indeed, JAKIM, the office that issued the Guidelines at the request of the UMNO-led government, was established in 1996 and entrusted with the task of reforming, modernizing, and standardizing Islamic practice in Malaysia (Riddell 2001, 258-60).…”

Section: Domesticating Space: the Theater Of Malaysian Politicsmentioning

confidence: 98%

Making Space for Islam: Religion, Science, and Politics in Contemporary Malaysia

Zook¹

2010

J of Asian Stud

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In October 2007, Malaysia celebrated sending its first astronaut into space, as part of a cooperative venture on board a Russian space mission. As Malaysia's first astronaut was a Muslim, the Malaysian government commissioned, through its Department of Islamic Development, a project to create a definitive set of guidelines for the practice of Islam in outer space, specifically on board the International Space Station. What may on the surface appear to be a practical exercise in clarifying religious practice reveals upon closer examination to be a complex restructuring of Malaysia's domestic and international politics, with the role of Islam as the catalytic and somewhat controversial centerpiece.

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Section: Domesticating Space: the Theater Of Malaysian Politicsmentioning

confidence: 98%

Making Space for Islam: Religion, Science, and Politics in Contemporary Malaysia

Zook¹

2010

J of Asian Stud

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“…Initially, some members of ABIM built a strong relationship with Pan-Malaysian Islamic Party (PAS), an opposition party. Many ABIM members joined PAS because they shared the same commitment to strengthening the role of Islam in Malaysian society (Hassan, 2004, p. 103;Hamid, 2003, (Hassan, 2004, p. 101-102). These three organizations are formed and supported by the government of Malaysia (Hassan, 2004, p. 101).…”

Section: Islamic Organizations In Malaysiamentioning

confidence: 99%

The Roles of Islamic Organizations in Civil Society and Political Society: Malaysia and Indonesia Compared

Putri¹

2018

J. Indones. Soc. Sci. and Humanit.

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In both Malaysia and Indonesia, Islamic organizations have played signifcant roles not only in civil society, but also in political society. By contrasting the Malaysian and Indonesian cases, this paper builds a notion arguing that it is possible for the Islamic organizations in civil society to objectively and actively oversee the state even when they are strongly linked to political parties. However, it needs specifc conditions, namely a democratic system, a weak political coalition, and an independent integration process to allow Islamic organizations to move into political society. This argument is also antithetical to a popular neo-Tocquevilleans argument that civil society should be separated from political society to function e?ectively.

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“…These groups were based on dakwah or study groups. Membership in the organizations above overlaps and is non-exclusive (Hamid 2003, 361–262). DA, led by Ustaz Ashaari, formed a model Islamic village outside of Kuala Lumpur.…”

Section: Malaysiamentioning

confidence: 99%

“…The group's possible ties to Jemaah Islamiyah (JI) or militant groups in Mindinao are being investigated (Abuza 2006a). The state's crackdown illustrates the regime's insecurity about successfully presenting itself as a legitimate representation of Islam to grassroots Muslims whose loyalties might be to independent groups like DA (Hamid 2003, 363–367).…”

Section: Malaysiamentioning

confidence: 99%

Political Viability, Contestation and Power: Islam and Politics in Indonesia and Malaysia

Freedman

2009

Politics and Religion

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This article explores the impact of Muslim organizations and Muslim political parties in Indonesia and Malaysia and their relationship to democracy. Questions addressed are as follows: How does the political system (broadly described) facilitate or constrain the goals of various Muslim organizations (both groups in society and political parties)? What roles do these Muslim organizations play in impacting politics and where (or in what areas of ) in the political process are they most effective? Under what circumstances have Muslim associations and/or parties been a force for (or antagonistic to) democratization? Given the ethnic and regional diversity in Malaysia and Indonesia, the initial hypotheses for these questions are as follows: under authoritarian and semi-authoritarian rule Muslim organizations actually have greater opportunities to polarize rhetoric as they appeal to citizens based on claims of moral supremacy, fulfillment of social welfare needs, and some level of criticism of a restricted or corrupted political order. At different times the Pan-Malayan Islamic Association (PAS), the leading Muslim party in Malaysia (and a dominant opposition party) has had limited appeal to voters. Under more democratic conditions, Islamic groups or parties may need to moderate their appeals, and/or build coalitions with secular or non-Islamic groups in order to win power and influence in the larger political system. Muslim political parties exist in both Malaysia and Indonesia; their power and influence have varied over time. This project aims to explain why these parties have had more support at some times than others and under what conditions they may moderate their demands and policy choices to accommodate pluralist leanings.Thanks are due to Vanessa Vincent for research assistance with this project.

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Inter‐movement tension among resurgent Muslims in Malaysia: response to the state clampdown on Darul Arqam in 1994

Cited by 10 publications

References 8 publications

Making Space for Islam: Religion, Science, and Politics in Contemporary Malaysia

Making Space for Islam: Religion, Science, and Politics in Contemporary Malaysia

The Roles of Islamic Organizations in Civil Society and Political Society: Malaysia and Indonesia Compared

Political Viability, Contestation and Power: Islam and Politics in Indonesia and Malaysia

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