The Historical Origins of Control over Deviant Groups in Malaysia: Official Fatwá and Regulation of Interpretation

Shiozaki, Yuki

doi:10.15408/sdi.v22i2.1917

Cited by 4 publications

(2 citation statements)

References 2 publications

(2 reference statements)

Supporting

Mentioning

Contrasting

Order By: Relevance

“…The size of these groups was even larger in areas where the state remained weak to consolidate its authority over indigenous communities (Scott 2009). Often seeing them as a potential security threat, the Malaysian authorities sought to control these groups (also known as ajaran sesat (deviant)-including many Sufi orders, Ahmadiyah and Darul Arkam) by issuing official fatwas (Shiozaki 2015). Others who were part of the bumiputera (indigenous Malays following the Shafi'i school of Islam) were also left outside the formal market building efforts and effectively had no power to influence conventional interest rates, even though they were indirectly affected by market dynamics.…”

Section: Islamic Finance and Market Building In Malaysiamentioning

confidence: 99%

Islamic Finance and Development in Malaysia

Apaydin

2021

The Oxford Handbook of Politics in Muslim Societies

View full text Add to dashboard Cite

From a historical perspective, Islamic economic institutions have not been conducive to capital accumulation in Muslim societies (Kuran 2004, 2011). This has been further hampered by a lack of trust among different faith communities, where Muslims were historically charged higher interest rates by non-Muslim financiers (Kuran and Rubin 2018). Despite these institutional legacies, Islamic banking and finance has grown rapidly in the Muslim world over the past few decades. In some countries, Islamic finance is no longer considered a niche field, as the total volume of halal exchanges constitute a substantial share in the overall amount of financial transactions. This chapter focuses on the role of Islamic finance in development and argues that this relationship is further influenced by the conditions under which private money creation occurs. In particular, the case of Malaysia is a good example that showcases how the building of market institutions is not enough to stimulate equitable development: while an extensive network of Islamic finance institutions attract domestic and international investors, much of the loans extended by these banks finance real-estate and consumer-durables purchases. Islamic banks are less willing to extend credit to small and medium-sized businesses on the grounds of perceived high risk. The key beneficiaries of the Islamic financial industry are large financial corporations that raise capital via issuing Islamic equity, and governments that diversify their debt composition using shariʿa-compliant bills and bonds.

show abstract

Section: Islamic Finance and Market Building In Malaysiamentioning

confidence: 99%

Islamic Finance and Development in Malaysia

Apaydin

2021

The Oxford Handbook of Politics in Muslim Societies

View full text Add to dashboard Cite

show abstract

“…Later, Ashaari changed the group named to "Jemaah Darul Arqam". They later emerged as a strong political and ideological community after they first set up the community called "Medina Al-Arqam" in 1971 and established numbers of branches worldwide (Shiozaki 2015;Zaleha 2006). They had their own economic and daʿwah work system, and a strong organisational structure.…”

Section: Islamic Daʿwah Work Through Islamic Movements and Motivationmentioning

confidence: 99%

The Role of Islamic Movements in Enhancing Daʿwah Work: The Malaysian Experience

Nasir¹,

Baharuddin²,

Zain³

2019

KAJH

View full text Add to dashboard Cite

Daʿwah work was one of the main means that helped spread Islam throughout the Malay Archipelago. The advent of Islamic resurgence in 1970s that came along with the emergence of influential Islamic movements had transformed the daʿwah work to become more sophisticated. This paper attempts at understanding the relationship between the traditional daʿwah work and the Islamic movements in Malaysia before looking indepth at the development of Islamic movements in establishing and improving daʿwah methodology and institutions. Findings reveal that the Islamic movements played a very significant role in reforming daʿwah work. They had introduced an alternative system in daʿwah work that had been manifested either in their own private institutions or through advocacy of daʿwah work policies as well as in its implementation within the existing daʿwah work. The findings also prove that the differences in political ideology were not a major obstacle for them in developing daʿwah work in the country. In conclusion, despite the varied understanding and approach of Islamic movements, their contribution in developing the nation through daʿwah work is significant. Overall, the Islamic movements now have to improve the quality of their daʿwah work and learning process in order to face current challenges and obstacles.

show abstract

Syariahization of Intra-Muslim Religious Freedom and Human Rights Practice in Malaysia: The Case of Darul Arqam

Hamid¹

2016

csa

View full text Add to dashboard Cite

Islam was officially installed as the religion of the Federation of Malaya upon independence on 31 August 1957, and retained as such after the formation of Malaysia on 16 September 1963. Since then, political stakeholders have not shied away from making the most of Islamic symbols, practices and institutions towards achieving national economic development or regime maintenance. Driven by hegemonic considerations, they largely ignored intra-Muslim religious variations. The religious uniformity of Malays, all of whom were Muslims by law, were literally taken for granted and served as a politically expedient vehicle for Islamic-based political mobilization by the Malay-dominated regime. Pluralist conceptions of Malaysian society were accepted only insofar as they pertain to Muslim-non-Muslim distinctions. At the core of the government’s efforts to infuse the Malaysian polity with Islamic alternatives for socio-political arrangements is a gradual process of syariahization. However, owing to arbitrary interpretations of the syariah (Islamic law) by Malaysia’s official Islamic gatekeepers, syariahization resulted in state-manufactured denial of freedom of religious expression to non-conformist Malay-Muslims. Until today, Muslim non-conformists are not allowed to adopt, let alone to propagate, different forms of Islam that run afoul of the version upheld by an officially sanctioned version of the syariah. As reflected by the case of the Sufi-inspired Darul Arqam movement, government-imposed syariahization has resulted in the violation of fundamental human rights of Malay-Muslims, regardless of the fact that the syariah itself may not have been clear-cut in determining the boundaries between religious orthodoxy and unorthodoxy in prescribing punishments for dissent.

show abstract

The Historical Origins of Control over Deviant Groups in Malaysia: Official Fatwá and Regulation of Interpretation

Cited by 4 publications

References 2 publications

Islamic Finance and Development in Malaysia

Islamic Finance and Development in Malaysia

The Role of Islamic Movements in Enhancing Daʿwah Work: The Malaysian Experience

Syariahization of Intra-Muslim Religious Freedom and Human Rights Practice in Malaysia: The Case of Darul Arqam

Contact Info

Product

Resources

About