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This thesis represents the first major study of the representations that Mahathir Mohamad made of Islam and of the role that Islam played in shaping his political vision and discourse. The longest serving Prime Minister of Malaysia, holding the post from 1981 to 2003, Mahathir was a remarkable politician by any measure. Most aspects of his leadership have been closely studied, but his articulation of Islam represents a long neglected but greatly needed perspective on both the man and the country that he sought to set onto the path of accelerated modernisation. Apart from identifying dominant themes in the evolving representations he made about Islam, this thesis also investigates the biographical, intellectual and theological influences that underlay his assertion that Islam was not an obstacle to the modernisation of Muslim societies.I put the case that the representations Mahathir made of religion can be conceived of as a relatively coherent discourse which might be called "Mahathir's Islam." Apart from rationalistic and pragmatist interpretations of the religion, these representations also contained Mahathir's assessment of the socio-cultural, economic and political problems facing the contemporary Muslim world, and a "theology of progress," or the range of solutions and corrective measures which he proposed Muslims should adopt. This thesis argues that "Mahathir's Islam" inspired and informed much of the government's 'Islamisation' policies of the 1980s and 1990s. This underscores Mahathir's centrality in the development of Malaysia's public Islam during these years of pivotal change. My analysis concludes that Mahathir's religious discourse was marked by strong dualisms. The public representations he made of 'correctly understood Islam,' were themselves moulded by the competing forces of the circumstances he found himself in as well as his own understandings of religion. Similarly, while Mahathir emphasised the individualistic, egalitarian, pluralistic, democratic and dynamic qualities of Islam, his government concurrently enacted legislation that circumscribed religious freedoms. Conversely, while the representations which Mahathir made of Islam were fraught with contradictions and flaws, his insistence that every Muslim had the right to speak for Islam paradoxically seem to have strengthened the ground for the future democratisation of Malaysian politics.
Mahathir Mohamad’s legacy as Malaysia’s longest serving prime minister (1981–2003) is deeply controversial. His engagement with Islam, the religion of just over half Malaysia’s population, has often been dismissed as partisan maneuvering. Yet his willingness to countenance a more prominent place for Islam in government and society is what distinguished him from other modernist politicians, and his instinct to set Malaysian politics against the backdrop of the wider Muslim world was politically astute. Author Sven Schottmann argues that Mahathir’s transformative effect on Malaysia can only be fully appreciated if we also take him seriously as one of the postcolonial Muslim world’s most significant political thought leaders. Schottmann sees Mahathir’s representations of Islam as a relatively coherent discourse that can legitimately be described as “Mahathir’s Islam.” This discourse contains Mahathir’s assessment of the economic, political, and sociocultural problems facing the contemporary Muslim world and the range of solutions and corrective measures that he proposed Muslims should adopt. His ideas are fraught with flaws and contradictions. On the one hand, he emphasized the individualistic, egalitarian, pluralistic, democratic, and dynamic qualities of Islam. On the other, his government enacted legislation and acquiesced in the activities of religious bodies that curtailed religious freedoms of both Muslims and non-Muslims. His ideas contributed to Malaysia’s worsening state of interethnic relations, yet his insistence that every Muslim had the right to speak for Islam may have, paradoxically, prepared the ground for a future democratization of Malaysian politics. Mahathir’s Islam is based on rigorous analysis of Mahathir’s speeches, interviews, and writings, which the author is able to link to parallel processes elsewhere in the Muslim world—Indonesia, the Middle East, Pakistan, Turkey, and diaspora communities in the West. Mahathir’s Islamic discourse, Schottmann suggests, must be read against the wider late twentieth-century resurgence of religion in general, and the post-1970s Islamic revival in particular. Balanced in approach and engagingly written, this book will be of interest to scholars and students of political science, religious studies, and others interested in Malaysia, Southeast Asia, or Mahathir himself.
Religious freedom of expression remains a contentious issue in Malaysia. Even liberal proponents of freedom of speech are divided as to whether or not religious expression is part of constitutionally protected rights. What the Malaysian Constitution offers is freedom of speech including the right to religious expression. At the same time it proclaims Islam to be the official religion of the Federation. Malaysia is a multi-religious country prone to inter- and intra-group controversies, and as a rule, the government favours preventive and restrictive measures in order to elude religious strife and hate speech. The concept of freedom of religion in Malaysia is different from that in the West. Religious expression in Malaysia has been a highly contentious issue ever since the 1980s when the then-Prime minister Mahathir Mohamad embarked on his "Islamization policies" project. This paper examines recent cases of blasphemy, hate speech and the contentious "Allah" issue. The government, on one hand, tries to maintain political stability and racial harmony in Malaysia but on the other attempts to maintain the status-quo especially with regards to declaring Malaysia an "Islamic state" and imposing Islamization policies.
Dr. Mahathir Mohamad, Prime Minister of Malaysia since 1981, is one of Asia's most successful politicians. Once feared by some as an ideologue of state intervention to restructure Malaysian society, Mahathir is now admired by many for his vision of industrializing his nation into Asia's 'fifth tiger.' Paradoxes of Mahathirism is the first full-length scholarly examination of the enigma of Mahathir. As a study of political ideology, it explores Mahathir's ideas on nationalism, capitalism, Islam, populism, and authoritarianism--the core of Mahathirism. Within the context of Malaysia's recent political history, it charts the evolution of Mahathir's complex world-view to reveal paradoxes, alternating patterns of consistency and contradiction, which help us understand his politics, policies, and personality.
This book focuses on two major Malay politic parties, UMNO and PAS, two major dakwah movements, ABIM and Al-Arqam, to analyse and to examine their impact on Malaysian politics. This book explores the role of Islam in Malay society and politics and tries to establish a systematic linkage between Islam and Malay unity.
By examining the sometimes surprising and unexpected roles that culture and religion have played in mitigating or exacerbating conflicts, this book explores the cultural repertoires from which Southeast Asian political actors have drawn to negotiate the pluralism that has so long been characteristic of the region. Focusing on the dynamics of identity politics and the range of responses to the socio-political challenges of religious and ethnic pluralism, the authors assembled in this book illuminate the principal regional discourses that attempt to make sense of conflict and tensions. They examine local notions of "dialogue," "reconciliation," "civility" and "conflict resolution" and show how varying interpretations of these terms have informed the responses of different social actors across Southeast Asia to the challenges of conflict, culture and religion. The book demonstrates how stumbling blocks to dialogue and reconciliation can and have been overcome in different parts of Southeast Asia and identifies a range of actors who might be well placed to make useful contributions, propose remedies, and initiate action towards negotiating the region's pluralism. This book provides a much needed regional and comparative analysis that makes a significant contribution to a better understanding of the interfaces between region and politics in Southeast Asia.
This book surveys the growth and development of Islam in Malaysia from the eleventh to the twenty-first century, investigating how Islam has shaped the social lives, languages, cultures and politics of both Muslims and non-Muslims in one of the most populous Muslim regions in the world. Khairudin Aljunied shows how Muslims in Malaysia built upon the legacy of their pre-Islamic past while benefiting from Islamic ideas, values, and networks to found flourishing states and societies that have played an influential role in a globalizing world. He examines the movement of ideas, peoples, goods, technologies, arts, and cultures across into and out of Malaysia over the centuries. Interactions between Muslims and the local Malay population began as early as the eighth century, sustained by trade and the agency of Sufi as well as Arab, Indian, Persian, and Chinese scholars and missionaries. Aljunied looks at how Malay states and societies survived under colonial regimes that heightened racial and religious divisions, and how Muslims responded through violence as well as reformist movements. Although there have been tensions and skirmishes between Muslims and non-Muslims in Malaysia, they have learned in the main to co-exist harmoniously, creating a society comprising of a variety of distinct populations. This is the first book to provide a seamless account of the millennium-old venture of Islam in Malaysia.