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CIRCLES OF POWER AND COUNTERBALANCES 23(headquarters) at Nizamuddin (Abdullah 1997, 78).Initially, the Jamâ‘ah Tabligh received support intowns with large Indian Muslim communities, such asPenang, Kuala Lumpur and Singapore. More recently,with the resurgence of Islamic missionary activities,the Jamâ‘ah Tabligh has succeeded in penetrating theMalay community, even in villages (Jomo and Shabery1992, 81). In the 1970s, the Jamâ‘ah Tabligh startedto recruit Malay people as members. The first groupthey approached was Ustaz Ashaari Haji Muhammad, aleader of Darul Arqam, and his followers. Ustaz AshaariHaji Muhammad joined Jamâ‘ah Tabligh. He made ajourney with his followers as Jamâ‘ah Tabligh membersto Singapore for ten days (Abdullah 1997, 79). Theyadopted the Tradition of Muhammad as their guideand identity as Muslims (Seng 2005, 9). Accordingto Nagata (1980, 922), “like Darul Arqam, Tablighis fundamentalist in orientation: through dakwah,it aims to both revive and clarify the basic teachingsof the Koran, and to show their relevance to modernsociety.” In addition, Syed Serajul Islam (2005, 119)maintains that “they started going around the countryby preaching the message of Islam. They held informaltalks to the people asking them to return to the truepath of Islam.”The Tablighists start their activities from the mosque orsurau. To fulfill the aim of self reform, it is compulsoryfor Tablighists to go out (khurûj) for a certain periodof time such as four months, forty days, ten days, orthree days. In obeying this takaza (command), everykarkun (Tablighist) should sacrifice his/her self, timeand money in the path of Allah. During the khurûj, akarkun is recommended to not discuss political issues orsomething that could lead them to earn less of a rewardfrom Allah. One Tablighist said that if every Muslimperforms shalat (prayer) in the mosque, there is no needto have an Islamic state, because an Islamic state willnot appear without prayers at the Mosque. Therefore, itis unnecessary for us to discuss the issue of Islamic stateif we do not perform shalat. The teachings of Tablighplace a greater emphasis on prayer in congregation(jamâ‘ah). Maulana Muhammad Zakariyya, one themost authoritative ulama from India who wrote abook on Fadhâil Amal, a book that is always readafter shalat, says that shalat is the most important ofall forms of worship and the foremost item to bereckoned with on the Day of Judgment. He also quotesone of hadits from the Prophet Muhammad, “shalatis the only line of demarcation between kufr (infidels)and Islam (believers).” To do this, karkun invite localMuslims to go to the mosque to shalat jama’ah (prayerin congregation). During this practice, Tablighists areasked to leave their ego or angriness behind them,especially when the local people reject their invitationwith rudeness. Tablighists believe that if people rejectjoining their program at the mosque, it is because theMuslims have not achieved hidayah (guidance fromAllâh). So, according to the Tablighists, every one whodoes not perform shalat can be grouped as Muslimswithout hidâyah. Besides doing khuruj, the Tablighalso hold Malam Markaz every Saturday night at SriPetaling. The most important aim of this ritual is totalk about the power of Allah by saying, “La Ilâ ha illâAllâh (there is no God, except Allah)” in every Muslimcircumstance of life. In a Tablighist’s words, “We meetto talk about imân (faith).” These meetings are attendedby more than four thousand Tablighists. I came to mybelief that this is an Islamic group that tends not topromote an Islamic state and is only concerned with thequality of faith of every single Muslim in Malaysia.ConclusionTo conclude this paper, I would like to highlight someimportant points. First, Malaysians have a problem withthe issue of identity among themselves in terms of whatit means to be Malaysian and Malay or another ethnicbackground. This problem leads to the problem ofperception on what kind of Islam could be implementedin Malaysia as a secular state. Second, it is interestingto emphasize that Malaysia is a secular state. However,in the last two decades the government has promotedIslam as a tool of development. At the same time, theIslamic parties are still eager to have Malaysia become afully Islamic state by implementing Islamic law for allMuslims in Malaysia. Third, the debate on an Islamicstate has led different groups of Malaysians to formtheir own interpretation of this concept. So far, thisinvestigation has provided a brief portrayal of Muslimand non-Muslim interpretations of what an Islamic stateis. Fourth, the Malaysian government also plays a majorrole in promoting this country as an Islamic state, andthe current Prime Minister, Abdullah Badawi, is tryingto fulfill this concept by suggesting the concept of IslamHadhari. This paper has showed that Islamic Hadhariis being utilized in many Malaysian governmental andnon-governmental sectors. It would be interesting to dofurther research in this country on how the problem ofseparation between state and religion in the mirror ofpluralism plays out at the grassroots level.REFERENCESAbdullah, Abdul Rahman Haji. Pemikiran Islam Di Malaysia:Sejarah Dan Aliran. Bandung: Gema Insani Press, 1997.Asian Transformations in ActionThe Work of the 2006/2007 API Fellows
24CIRCLES OF POWER AND COUNTERBALANCESAhmed, Manzooruddin. Al-Nazhariyyah Al-Siyâsah Al-Islâmiyyah Fî Al-‘Ashr Al-Hadîts: Al-Nazhariyyah Al-Tatbîq.Pakistan: Jamî’ad al-Dirasât al-Islâmiyyah, 1988.al-Mawardî, Abî al-Hasan ‘Alî ibn Muhammad ibn Hablibal-Bashri al-Baghdadî. Al-Ahkâm Al-Sulthâniyyah. Beyrouth:Dâr al-Fikr, 1966.al-Raziq, ‘Ali ‘Abd. “Message Not Government, Religion NotState.” Liberal Islam: A Source Book. Ed. Charles Kurzman.Oxford: Oxford University Press, 1998: 29-36.al-Râziq, ‘Ali ‘Abd. Al-Islâm Wa Ushûl Al-Hukm. Beyrouth:Al-Mua’sasah al-‘Arabiyyah Lil Dirâsât wa al-Nasyr, 1972.Anderson, J.N.D. Islamic Law in the Modern World. London:Imprint, 1959.Badawi, A. Zaki. A Dictionary of the Social Sciences. Beyrouth:Librairies Du Liban, 1993.Badawi, Abdullah Ahmad. “Lonjakan Perkara Bangsa.” 55 thUMNO General Assembly, 2005.Barton, Greg. Gagasan Islam Liberal Di Indonesia: PemikiranNeo-Modernisme Nurcholish Madjid, Djohan Effendi, AhmadWahib, Dan Abdurrahman Wahid. Trans. Nanang Tahqiq.Jakarta: Paramadina, 1999.________. “Neo-Modernism: A Vital Synthesis ofTraditionalist and Modernist Islamic Thought in Indonesia.”Studia Islamika 2.3 (1995): 1-75.Bruinessen, Martin van. Kitab Kuning, Pesantren, and Tarekat:Tradisi-Tradisi Islam Di Indonesia. Bandung: Mizan, 1999.Bustamam-Ahmad, Kamaruzzaman. “From IslamicRevivalism to Islamic Radicalism in Southeast Asia: A Caseof Malaysia.” Culture, Identity and Religion in Southeast Asia.Ed. Alistair D.B. Cook. Newcastle: Cambridge ScholarsPublishing, 2007: 69-87.Choudhury, G.W. Islam and the Modern Muslim World.Kuala Lumpur: WHS Publications Sdn Bhd, 1993.Dahlan, Abdul Azis, et al. Eds. Ensiklopedi Hukum Islam.Jakarta: Ichtiar van Hoeve. 1997.Federspiel, Howard. Islam and Ideology in the EmergingIndonesian State: The Persatuan Islam (Persis), 1923 to 1957.Leiden: Brill, 2001.Hefner, Robert. Civil Islam: Muslim and Democratizations inIndonesia. Oxford: Princeton University Press, 2000.Hassan, Sharifah Zaleha Syed. “Political Islam in Malaysia:The Rise and Fall of Al Arqam.” Asian Cultural Studies15.Special Issue (2006): 43-55.Hilmi, Mustafa. Nidhâm Al-Khilâfah Bayn Ahl Al-Sunnah WaAl-Syi’ah. Iskandariyyah: Dar al-Da’wah, 1988.Isa, Nasharuddin Mat. The Islamic Party of Malaysia (PAS):Ideology, Policy, Struggle and Vision Towards the NewMillennium. Kuala Lumpur: PAS, 2001.Jastaniah, Abdul Aziz Saddiq. “The Islamic State in Light ofthe Qur’an and Sunnah.” 1982.Jomo, K.S. and Ahmad Shabery. “Malaysia’s IslamicMovement.” Fragmented Vision: Culture and Politics inContemporary Malaysia. Eds. Kahn, Joel and Francis Loh KohWah. Honolulu: University of Hawaii Press, 1992: 79-105.Kahn, Joel S. Other Malays: Nationalism and Cosmopolitanismin the Modern Malay World. Singapore: Singapore UniversityPress, 2006.Khallaf, Abdul Wahhab. ‘Ilm Ushûl al-Fiqh. Beirut: Dar al-Qalam, 1978.Kurzman, Charles. “Introduction: The Modernist IslamicMovement.” Modernist Islam, 1840-1940: A Sourcebook. Ed.Charles Kurzman. Oxford: Oxford University Press, 2002:3-27.Liow, Joseph. “The Politics behind Malaysia’s EleventhGeneral Election.” Asian Survey 45.6 (2005): 907-30.Mudzhar, Muhammad Atho. “Social History Approach toIslamic Law,” Al-Jâmi’ah 61 (1998): 78-88.Muzaffar, Chandra. “Political Marginalization in Malaysia.”Indian Communities in Southeast Asia. Eds. K.S. Sandhu andA. Mani. Singapore: ISEAS, 2006: 211-36.Nagata, Judith. “Religious Ideology and Social Change: TheIslamic Revival in Malaysia.” Pacific Affairs 53.3 (1980): 405-39.________. “What Is a Malay? Situational Selections of EthnicIdentity in a Plural Society.” Readings on Islam in SoutheastAsia. Eds. Ahmad Ibrahim, Sharon Siddique and YasminHussain. Singapore: ISEAS, 1985: 305-11.“Nik Aziz Defines Islamic State Concept.” News Straits Times4 August 2001, 2 ed.: 2.Noer, Deliar. “The Development and Nature of ModernistAsian Transformations in ActionThe Work of the 2006/2007 API Fellows
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Page 3 and 4: iiiCONTENTSAbout the BookAcknowledg
Page 5 and 6: V. APPENDICESCultivation of Transfo
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Page 9 and 10: ixTHE CONTRIBUTORS(in alphabetical
Page 11 and 12: MYFEL JOSEPH PALUGA is a faculty me
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Page 19 and 20: xixOVERVIEWCzarina Saloma-Akpedonu,
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JOSIE M. FERNANDEZExecutive Council
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237MARY RACELISProfessorial Lecture
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239NAPAT TANGAPIWUTInstitute of Asi
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