Reconfigurations of Islamic Authority in Malaysia

Abstract

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.

Voices of Islamic Authorities: Friday Khutba in Malaysian Mosques

“…Such provisions are not only undemocratic, but also limit the capacity of religious communities to interpret Islam in the current and local political context. This is supported by Shiozaki and Kushimoto (2014) who argued that, despite ulamas in Malaysia being granted good positions in the bureaucratic sector, they are no longer free to provide interpretations in Islam. All views and interpretations must be in line with the requirements of the central or state governments.…”

“…The khutba composers are public officials and civil servants in the governmental religious departments and they have some degree of influence over society because of their status (Shiozaki and Kushimoto 2014). These religious bureaucrats received their early education from state or national religious schools (Camilleri 2013) and later furthered their studies in local and foreign universities, so they are decidedly different from the pre-Independence, traditionally-trained officials who went to pondok (traditional religious boarding school) (Shiozaki and Kushimoto 2014). After they are appointed to the Friday khutba unit, they are responsible for writing khutbas every week or employing university lecturers or certified teachers of Islamic studies as external contributors.…”

Deauthorization of the Religious Leader Role in Countering Covid-19: Perceptions and Responses of Muslim Societies on the Ulama’s Policies in Indonesia

“…However, as a result of political and social transformation, the relationship of various religious (Islamic) institutions, religious leaders, and social leaders show the authority and power contestation. The Ulama as religious leaders may influence the social life of the society because they have authority to issue official statements or (religious) policies (Shiozaki & Kushimoto, 2014). The concept of religious authority in Indonesia is not static; it is the subject of political and social change that adjusts to the dynamics of the social and local context (Kaptein, 2004;Jubba et al, 2019).…”