Islam, Kemerdekaan dan Patriotisme

ISLAM, KEMERDEKAAN DAN PATRIOTISME
Amini Amir Abdullah (Ph.D)
Pusat Islam,
Universiti Putra Malaysia
aminiabdullah@yahoo.com

Pengenalan

Semenanjung Tanah Melayu mula dijajah pada tahun 1511 oleh Portugis selepas kejatuhan Melaka. Belanda mula menjajah kita pada tahun 1641. Kemudian diikuti oleh imperialis Inggeris hinggalah ke tahun 1941 iaitu tahun kedatangan pihak Jepun. Selepas Nagasaki dan Hiroshima diledakkan oleh bom atom dan Jepun tewas dalam Peperangan Dunia Kedua, pihak imperialis Inggeris kembali menjajah Tanah Melayu.

Para imperialis dan penjajah datang ke negara kita kerana 3 sebab utama yang kita simpulkan sebagai 3 G iaitu God, Gold, dan Glory. Tidak dapat dinafikan mereka membawa bersama mereka para mubaligh untuk menyebarkan dakyah Kristian di samping memperluaskan peta perluasan kuasa tentera Salib.

Tujuan mereka juga adalah untuk meraih sebanyak mungkin hasil bumi negara yang dijajah sebagai keperluan membangunkan negara asal mereka terutama selepas Revolusi Perindustrian di Eropah. Ketiga, mereka datang untuk mendapat keagungan kerana bangsa mereka dianggap sebagai bangsa yang layak memerintah dunia. Tugas mereka dianggap suci dan terhormat.

Hakikat Penjajahan

Kolonialisme, imperialisme atau penjajahan bermaksud perkembangan kuasa atau kawalan sama ada secara langsung ataupun tidak, politik atau ekonomi oleh sesuatu kerajaan, bangsa atau masyarakat ke atas bangsa atau masyarakat yang lain dan proses ini didokong oleh idea yang tersendiri.

Fenomena kolonialisme bermula sejak tahun 1870an apabila Britain, Jerman, Perancis, Itali, Belgium dan Amerika Syarikat bersaing dan berlumba-lumba di antara satu sama lain untuk memperolehi tanah jajahan di Afrika dan juga Asia. Fenomena ini tidak dapat dielakkan kerana terdapatnya perkembangan yang tidak seimbang di antara negara-negara Eropah yang maju dengan negara-negara yang mundur dalam bidang-bidang permodalan, sains dan teknologi. Fenomena ini wujud disebabkan suatu proses pengumpulan modal berlaku lebih awal di Eropah dan di Amerika Syarikat akibat daripada Revolusi Perusahaan. Ia telah berkembang sesuai dengan potensinya. Jika ia membawa akibat-akibat buruk seperti peperangan ataupun penaklukan, ini adalah disebabkan konflik politik ataupun tekanan -tekanan yang tidak dapat dielakkan.

Perang dunia pertama yang berakhir pada tahun 1918, di Timur Tengah khususnya dunia Arab telah menyaksikan suatu era baru iaitu era penjajahan Eropah. Janji terhadap hasrat kemerdekaan Arab berkecai di sidang damai Paris, 1919. Bahkan sebelum itu, suatu siri perjanjian sulit telah diadakan di antara sesama kuasa-kuasa Berikat mengenai zon pembahagian kekuasaan masing-masing ke atas wilayah-wilayah empayar Dawlah cUthmaniyyah setelah tamat perang nanti dan yang terpenting ialah perjanjian Sykes-Picot yang diadakan pada bulan April dan Mei 1916.

Pada tahun 1917, kerajaan British mengisytiharkan ‘ Deklarasi Balfour ‘ yang menjadi asas kepada penubuhan negara Israel di Palestin pada tahun 1948. Di antara tahun 1920 dan 1948, dunia Arab mengalami suatu tempoh kemunculan 25 buah entiti politik yang berasingan di bawah regim-regim yang didokong oleh Perancis, British , Sepanyol dan Italy. Setelah Algeria, Tunisia, dan Morocco jatuh di bawah kekuasaan Negara-negara Bersekutu, Syria pula dikuasai oleh Perancis pada tahun 1920.

Menurut Stoddard, proses penjajahan tidak dapat dielakkan. Apabila terdapat dunia dengan taraf yang berbeza seperti Timur dan Barat pada awal abad ke - 18, Barat mengalami kemajuan dan Timur ketinggalan di belakang. Kemudiaanya yang pertama akan menyerang yang kedua.

Faktor-faktor bukan ekonomi dikatakan juga memainkan peranan dalam perkembangan kolonialisme ini. Misalnya terdapat kepercayaan bahawa tamadun dan kebudayaan Barat adalah lebih superior . Oleh kerana itu, orang-orang Barat harus membantu bangsa-bangsa yang mundur dalam pembangunan negara mereka. Ini berdasarkan survival mereka bergantung kepada siapa yang terkuat. Selain daripada itu, semangat patriotisme yang agresif dan kebencian terhadap negara-negara asing juga memainkan peranan. Semangat ini dipupuk oleh pemimpin-pemimpin, media massa dan para penulis yang pro imperialisme supaya rakyat di negara imperialis memberikan sokongan kepada pemerintahan mereka. Terdapat juga badan mubaligh agama Kristian yang mengalakkan imperialisme ini sesuai dengan semangat Kristianisasi. Golongan ini menganggap adalah menjadi satu tugas suci ‘orang-orang putih’ ( yang disifatkan oleh Rudyard Kipling sebagai The White Man’s Burden ) untuk menyebarkan agama Kristian kepada bangsa-bangsa lain. Hubungan gereja dan kuasa penjajah adalah amat rapat dan terbukti bahawa perluasan kuasa politik dan pengembangan pengaruh gereja adalah selari daripada segi kawasan dan masa. Kedua-duanya saling bantu membantu. Ini memberikan advantage kepada gerakan Kristianisasi di samping laba dan dana yang didapati oleh pihak penjajah sendiri. Selain itu, perluasan kuasa imperialisme Barat ke atas kawasan Asia dan Afrika umumnya meliputi lima bidang iaitu politik, ekonomi, sosial, agama dan intelek.

Sebagai contoh, penguasaan Inggeris di Negeri-negeri Selat dan kemudiannya ke atas Tanah Melayu memberikan kesempatan baru bagi gerakan mubaligh Kristian, baik pihak Katolik ataupun Protestan. Peluang yang lebih luas untuk pihak gereja berperanan di tanah-tanah jajahan Inggeris di Asia bermula dengan kebenaran yang diberikan melalui peruntukan di dalam piagam baru Syarikat Hindia Timur Inggeris pada tahun 1813.

Pada tahap permulaannya, bangsa-bangsa Penjajah Barat datang ke negara-negara Islam dan di negara-negara lain dengan berselindung di sebalik cogankata “ civilizing mission “ . Kedatangan mereka ke rantau sebelah sini kononnya untuk mentamadunkan dan membentuk tata cara kehidupan orang-orang Timur.

Kegiatan pesat orientalisme dikatakan banyak membantu para penjajah menentukan dasar di negeri-negeri yang ingin dijajah. Perluasan dasar penjajahan Barat di dunia Islam turut juga menentukan pandangan orang Barat terhadap dunia Timur. Pada pertengahan kurun ke 19, pihak penjajah tekah mengeksploitasi bahan-bahan warisan para orientalis dan menggiatkan lagi aktiviti orintalisme di Timur. Penyelidikan-penyelidikan oleh pihak orientalis banyak membuka jalan dan membantu pihak imperialis untuk mengatur strategi dan polisi yang lebih rapi untuk meraih segenap peluang yang ada. India telah dikuasai oleh pihak British sepenuhnya secara rasmi pada tahun 1857. Algeria pula jatuh ke tangan Perancis pada tahun 1858 setelah beberapa kali diserang sejak tahun 1830. Belanda berjaya menawan Indonesia melalui Syarikat Hindia-Belanda pada permulaan kurun ke 17. Pada tahun 1881, Mesir dan Tunisia pula telah di tawan. Pihak penjajah telah berjaya memecahbelahkan keutuhan negara-negara Islam dengan cara perlahan-lahan sehingga berjaya menguasai keseluruhan negara Islam di Timur dan Barat. Selepas tamatnya Perang Dunia Pertama, boleh dikatakan keseluruhan negara Islam berada di bawah penjajahan Eropah.

Edward Said telah mengemukan satu hipotesis mengenai karekteristik dan bentuk-bentuk imperialisme Eropah. Menurut Edward Said. Imperialisme Eropah selain daripada bersifat perluasan dan penjajahan, kuasa untuk menguasai dan kecenderungan membandingkan Barat unggul dan Timur ketinggalan juga mempuyai sifat untuk merasionalisasikan kesemua motif-motif ini ke dalam bidang perundangan, kewilayahan, ras dan doktrin-doktrin sosial di tanah-tanah jajahannnya agar di terima umum, yang semata-mata bertujuan menutup kerakusannya menakluk dengan cara yang saintifik dan di anggap sopan oleh umum.

Selain daripada faktor politik, ekonomi dan kristianisasi, dasar penjajahan Barat ke atas dunia Islam adalah bertujuan untuk memecah serta melemahkan benteng aqidah umat Islam supaya mudah mereka menguasainya. Sekarang walaupun kebanyakan negara-negara Islam telah merdeka, kesan-kesan penjajahan itu terutamanya daripada sudut psikologi dan intelektual masih ketara. Pihak penjajah berjaya menguasai bukan sahaja bidang politik dan ekonomi serta lain-lain kepentingan, malah jiwa anak watan itu sendiri di jajah. Di samping itu, kesan penjajahan juga telah membentuk satu keuniversalan dalam tata-cara politik dan ekonomi dunia di mana beberapa negara Barat memepunyai kuasa dominan untuk mengawal pembuatan keputusan di dalam pertubuhan-pertubuhan yang mempunyai matlamat dan kepentingan untuk umat manuisa sejagat.

Pada hakikatnya, penjajahan itu adalah merupakan kesinambungan daripada Perang Salib yang mana nilai-nilai perseteruan itu nasih lagi berbuku di hati masing-masing. Haluan pihak Barat selepas empat siri peperangan Salib itu lebih ditumpukan kepada pengkajian dan pengamatan bidang-bidang aqidah, sosio budaya, akhlah serta sumber-sumber alam untuk mengetahui punca-punca kekuatan dan kelemahan yang wujud di pihak Timur. Imperialisme baru Eropah itu yang bermula pada awal kurun ke 14, mengakibatkan antara lain, penembusan idea-idea Barat secara beransur-ansur ke dalam kehidupan masyarakat Timur. Idea-idea tersebut dimanifestasikan akhirnya ke dalam bentuk nasionalisme dan sekularisme dan modenisme.

Hampir semua sarjana Islam berpendapat bahawa melalui penjajahan, proses pembaratan telah diperkenal dan diperhebatkan pengaruhnya kepada masyarakat Islam. Oleh kerana itu, penjajahan dan proses pembaratan amatlah rapat hinggakan ia dianggap sebagai satu gerakan yang dirancang dan direncanakan untuk mencapai matlamat-matlamat penjajahan. Gerakan pembaratan merupakan satu misi yang mempunyai nizam, matlamat falsafah dan kepimpinan yang mengarahkannnya. Ia adalah merupakan salah satu daripada siri-siri rancangan jangka panjang yang besar yang bertujuan untuk menyokong dan menguatkan kedudukan penjajah. Tujuan ini tidak akan tercapai melainkan dengan perantaraan penjajahan pemikiran kerana mengikut rancangan jangkamasa panjangnya ianya untuk memusnahkan perpaduan umat Islam dan menjadikan mereka manusia yang berjiwa kebaratan untuk memisahkan mereka darpipada segala nilai-nilai dan tradisi hidup yang mana ianya sejak daripada beberapa abad telah menjadi unsur penting di dalam pembentukan identiti umat. Penjajah sedar bahawa pengaruh dan penguasaan mereka ke atas dunia Islam dengan kekuatan ketenteraan akan berakhir. Justeru itu, perlu dirancangkan dengan teliti satu program yang dapat menjamin keutuhan pengaruh mereka di kawasan-kawasan yang ditaklukinya. Untuk itu, lahirlah tokoh-tokoh pribumi dan para pemimpin yang mewarisi dan menganut pemikiran penjajah, seiring sejalan dengannya dan di samping itu sanggup berkorban demi untuk menjaga kepentingannya. Keikhlasan mereka kepada penjajah mengatasi keikhlasan mereka terhadap agama dan negara. Mereka dibentuk sebegitu rupa melalui sistem pendidikan yang telah diacuankan sesuai dengan kepentingan penjajah.

Walaupun terdapat gerakan-gerakan kebangkitan Islam, fenomena utama pada abad ke 15 hinggalah kepertengahan abad ke 20 ialah penjajahan Barat. Penjajahan Barat telah membawa perubahan kepada kesan yang dialami oleh zaman kemuduran sebelumnya. Secara kasarnya, masyarakat Islam telah mula mengikut telunjuk dan mengagungkan tamadun Barat dan menerima sekularisme dalam kehidupan individu dan negara sepertimana yang dilaungkan oleh Barat. Untuk maju dan bertamadun, agama hendaklah diletakkan di tempat-tempat ibadat sahaja,bukannya dalam soal-soal kehidupan. Kerana pengaruh sekularisme, modenisme dan imperialisme ini begitu lama bertapak di negara-negara Islam, gerakan Islam yang muncul pada masa itu dapat dikatakan telah memberikan tumpuan utama terhadap soal imperialismre dan cara membebaskan diri daripadanya. Lalu muncullah tokoh-tokoh penentang imperialisme yang menekankan keperluan semangat kesatuan, perpaduan, penguasaan sains dan teknologi, pegangan agama yang kukuh dan semangat jihad di kalangan masyarakat mereka. Hanya pada akhir abad ke 20, barulah muncul tokoh-tokoh yang daapt mempengaruhi pemikiran umat Islam secara yang lebih meluas yang membentuk satu fahaman politik bersifat anti penjajahan.



Pengisian Kemerdekaan Sebenar

Pejuang-pejuang Melayu menyedari hakikat ini, justeru pihak penjajah terpaksa menghadapi penentangan orang Melayu terutamanya yang diketuai oleh para ulama dan pimpinan Melayu. Alhamdulillah kita sudah 49 tahun merdeka. Maka pengisian kemerdekaan yang kita isi selama ini perlu kita kaji semula. Kemerdekaan sebenar ialah dengan cara mensyukuri sepenuhnya dengan ertikata sebenar-benarnya ke hadrat Allah s.w.t. bahawa ia adalah merupakan antara nikmat besar Allah s.w.t. yang telah mengizinkan pembebasan dan kemerdekaan negara kita daripada cengkaman penjajah, membebaskan maruah dan martabat bangsa Malaysia yang telah dijajah selama hampir 5 kurun.

Pengisian kemerdekaan juga ialah dengan cara membebaskan diri daripada penjajahan pemikiran, pengaruh budaya kuning dan nilai negatif pengaruh globalisasi. Penjajah membawa bersama mereka budaya dan cara hidup Barat yang ada di antaranya bertentangan dengan Islam.

Sepanjang penentangan bersenjata terhadap para penjajah, setiap lapisan masyarakat telah berusaha untuk mempertahankan kedaulatan dan maruah negara. Penentangan terhadap penjajah adalah membawa cita-cita Islam. Orang Islam diperbodohkan dan diperkotak-katikkan. Nenek moyang kita yang berusaha menyekat kemaraan penjajah.

Kesan Penjajahan: Perjuangan Yang Belum Selesai

Namun, kesan penjajahan mental masih menular di kalangan kita. Banyak fahaman yang menyalahi ajaran Islam masih berleluasa dalam masyarakat, seperti fahaman yang pasrah kepada takdir (fatalisme), sosialisme, Marxisme, komunisme, kapitalisme, sekularisme dan berbagai-bagai isme-isme lain. Sempena dengan sambutan Bulan Kemerdekaan dan Patriotisme, marilah kita memperbaharui semula tekad dan keazaman kita untuk menyintai dan sayangkan negara kita. Menjadi seorang yang patriotik dan berjiwa Malaysia Islam bukan sahaja dengan mengibarkan jalur gemilang dan menjadi soldadu atau perajurit, bahkan semangat patriotisme boleh dikibarkan di daerah setempat atau tempat-tempat berkerja. Kesedaran tentang integriti, sivik, bermoral, amanah, jujur, telus dan komited terhadap diri sendiri, keluarga dan masyarakat adalah antara manifestasi patriotisme yang boleh kita praktikkan.




Nikmat Dan Nilai Kemerdekaan

Kita patut bersyukur kepada Allah s.w.t. di atas nikmat kemerdekaan yang telah kita kecapi. Kita bebas ke sana ke mari beribadah, berkerja, makan angin, belajar dan menjalani kehidupan kita dalam persekitaran yang aman dan harmoni. Ada negara di mana rakyatnya hidup dalam ketakutan kerana perang saudara, peperangan dengan kuasa luar, darurat, bencana alam, konflik kaum dan lain-lain lagi.

Kita mampu mengekalkan intipati kemerdekaan kerana kita bersatu padu, bertolak ansur, saling memahami dan berkerjasama antara umat Islam dengan bukan Islam. Nilai keamanan dan keharmonian perlulah kita pelihara dan kita baja. Inilah juga merupakan manifestasi kemerdekaan. Kita sepatutnya merealisasi pengertian kemerdekaan yang lebih bermakna dengan cara menyumbang kepada organisasi tempat kita bekerja dan juga masyarakat setempat dengan menjana kemajuan fizikal dan juga spirituil. Kita bersyukur kepada Allah s.w.t kerana dengan kemerdekaan, erti keamanan lebih bermakna dalam diri kita. Kita mengecapi berbagai kemakmuran, pembangunan dan kemajuan. Kita berdoa moga Allah mengekalkan nikmat ini dan melebihkannya agar kita lebih sayangkan agama dan negara tercinta ini. Firman Allah s.w.t.


Maksudnya : “Sekiranya kamu bersyukur, nescaya aku akan tambahkan nikmat aku, sekiranya kamu kufur, azabku amatlah pedih”.

Pengisian Kemerdekaan

Pengisian kemerdekaan dan patriotisme juga adalah dengan cara mengungguli ilmu pengetahuan. Dengan kekuatan ilmu, aqidah dan perpaduanlah kita berjaya membebaskan negara ini daripada penjajah. Negara akan dipandang tinggi dan dihormati sekiranya rakyatnya berilmu pengetahuan dan ramai cendekiawannya, membuat penemuan dalam bidang sains, teknologi, sains sosial dan kemanusiaan. Negara akan dipandang tinggi dan dihormati sekiranya rakyatnya bekerja kuat, bersabar, mempunyai integriti dan sinergi, berkualiti dan saling bekerjasama dalam segala aspek kehidupan. Umat Islam perlu menjadi perserta dalam kepesatan arus pembangunan global politik dan ekonomi dunia.

Pengisian kemerdekaan dan patriotisme ialah dengan memperkukuhkan identiti dan jati diri, mempermantap aqidah, iman dan ketaqwaan kita. Kita perlu membebaskan diri kita daripada sebarang elemen syirik dan kenipisan keimanan dan kembali kepada Tauhid dan komitmen beragama. Rakyat yang beriman, budiman lagi berilmu boleh menjadi pendinding daripada kemaraan globalisasi negatif dan rempuhan budaya Barat yang bertentangan dengan Islam. Dengan aqidah, patriotisme dan keimanan, generasi kita diharap dapat menyambung semangat pengisian kemerdekaan dan meneruskan tradisi kecemerlangan kepemimpinan umat Islam dalam negara kita.

Penutup

Kemerdekaan adalah nikmat terbesar Allah s.w.t. kepada manusia kerana membebaskan manusia daripada belenggu penjajahan. Tidak ada ertinya kemerdekaan sekiranya minda manusia masih lagi terjajah. Marilah kita bersyukur kehadrat Allah s.w.t. sepertimana dalam ungkapan berikut:

الحمد الله الذي اكرمنا بنعمة الحريه والاستقلال وعظمت قدرته وتعالت حكمته وعمت نعمته واشهد ان لااله الله وحده لا شريك له واشهد ان محمدا عبده ورسوله الذي اوضح لتا الهديته عندالصلاة

The Approach of Islam Hadhari

THE CONCEPT AND PHILOSOPHY OF ISLAM HADHARI

Amini Amir Bin Abdullah (Ph.D)
Islamic Center
Universiti Putra Malaysia
Department of Nationhood and Civilization Studies
Faculty of Human Ecology
Universiti Putra Malaysia
aminiabdullah@yahoo.com




Introduction

The Islam Hadhari program is recorded officially in the Manifesto of the National Front Party (coalition parties) 2004. It is the promise of the Malaysian government to the people so that Islam Hadhari will be fully implemented in all walks of life.

The concept of Islam Hadhari is associated with Islamic teachings. Islam Hadhari is an approach and mechanism towards the development and advancement of the ummah and country. Islam Hadhari is not an ism, ideology nor new religion. It emphasizes on preserving the image of Islam and its adherents. Islam Hadhari does not minimize the significance and importance of Islam. Islam Hadhari means Islam as a way to civilize. It is a concept which is derived from the basic teachings of al-Quran and al-Sunnah. The government tries to strengthen up the condition and image of the Muslims. We don’t want our future generation frail, weak and feeble. Allah warns us about this. Allah says in surah al-Nisa’: 9:

“And let those fear (in their behavior toward orphans) who if they left behind them weak offspring would be afraid for them. So let them mind their duty to Allah, and speak justly”.



The concept of Islam Hadhari posits ten principles namely:

Faith and piety of Allah
A just and trustworthy government
A free and independent people
The mastery of knowledge (through vigorous continuous pursuit of knowledge)
A balanced and comprehensive economic development
A good quality of life
The protection of the rights of minority groups and women
Strong cultural and moral integrity
Safeguarding and preserving the natural resources and environment
Strong defence

Allah asks mankind to seek the abode of the Hereafter in that which Allah had given to the mankind and reminds us not to neglect the portion of the world. Allah also asks us to be kind as Allah had been kind to all mankind, and reminds mankind not to practice corruption in this world: Allah says:

“But seek, with the (wealth) which God has bestowed on thee, the Home of the Hereafter, nor forget thy portion in this world: but do thou good, as God has been good to thee, and seek not (occasions for) mischief in the land: for God loves not those who do mischief”. (Al-Qasas: 77)

Allah has promised to all believers that He will surely make them to succeed (the present vicegerents of Allah) in the earth even as He caused those who were before them to succeed others; and that He will surely establish for them their religion which He had approved for them. The vicegerent of Allah will serve Him and they ascribe no thing as partner unto Allah. Allah says in surah Al-Nur: verse 55:

“God has promised, to those among you who believe and work righteous deeds, that He will, of a surety, grant them in the land, inheritance (of power), as He granted it to those before them; that He will establish in authority their religion-the one which He has chosen for them; and that He will change (their state), after the fear in which they (lived), to one of security and peace: ‘They will worship Me (alone) and not associate aught with Me. ‘If any do reject Faith after this, they are rebellious and wicked.”

Allah will not change the condition of a folk until they first change that which is in their hearts and attitude as well as their work culture. Allah says in surah Al-Ra’d 11:

“Verily never will God change the condition of a people until they change it themselves (with their own souls).”


1. Faith and Piety of Allah

Allah asks those who believe Him to observe their duty to Allah with right observance, and die not save as those who have surrendered unto Him, Allah says:

“O ye who believe! Fear God as He should be feared and die not expect in a state of Islam.” (Ali-‘Imran Verse 102:3)

Islam teaches that the basic belief in Alah is He is one, omnipotent and omniscient, and to ascribe to Him anything that makes Him resemble creatures, amounts to disbelief in Him.[1] Therefore, from the point of view of Islam it is blasphemy to ascribe partnership to Him.[2] Men should observe in their behavior, propriety and righteousness. There will be rewards for those who comply with the recognized moral code and the unrepentant transgressor will have o suffer.[3]

Rewards and punishment will take place when all mankind are resurrected and brought, to account by God. The abode of the righteous will be paradise, and hell is the doom for the evildoers.

Islam also changed the Malay perceptions of ghaibiyyat [The Unseen Matters], destiny, tawakkal, qada and qadr (pre-destination).[4] It also taught that it was virtuous to respect the rights of others, to be truthful, to be honest, to fulfil pledges and to keep promises, to honour parents, to be helpful to all relatives, neighbours, and orphans, especially to those who needed help. On the other hand, it was sin to encroach upon others, to despise them, to injure them, to cheat them or to take advantage of the weakness of the underprivileged.

2. A Just and Trustworthy Government

The government realizes that Allah has commanded mankind to render back the trusts to those to whom they are due; to judge between man and man with justice. Allah says in Surah Al-Nisa’: 58-59:

“Lo! Allah commandeth you that ye restore deposits to their owners, and, if ye judge between mankind, that ye judge justly. Lo! Comely is this which Allah admonisheth you. Lo! Allah is ever Hearer, Seer. 59. o ye who believe! Obey Allah, and if ye have a dispute concerning any matter, refer it to Allah and the messenger if ye are (in truth) believers in Allah and the Last Day. That is better and more seemly in the end.”

Allah commands the believers to obey Allah, and obey the Apostle, and those charged with authority among them. If we differ in anything among us, refer it to Allah and His Apostle, if we do believe in Allah and the Last Day. That is best and most suitable for final determination.

Allah reminds us not to betray Allah and His messenger, nor knowingly betray our trusts. Allah syas in Surah Al-Anfal : 27:

“O ye that believe! Betray not the trust of God and the Apostle, nor misappropriate knowingly things entrusted to you.”

As a just and trustworthy government, the government has promulgated two important policies namely The National Educational Policy and the National Culture Policy.

The main objective of the National Educational Policy was to create unity and national integration. The basic aim of the National Culture Policy was to create national unity and integration among the Malaysians. The government justifies the policy through the Congress on National Culture in August 1971. three principles have been taken to be the basis of the policy: (1) it must based on the indigeneous culture of this region; (2) suitable elements from the other cultures can be accepted as part of the National Culture; (3) islam is an important component in the moulding of the National Culture.[5]

The Rukunegara (pillars of the nation) was launched officially in August 1970.[6] the Rukunegara is one of the Department of National Unity (Jabatan Perpaduan Negara) immediate recommendations after its establishment in July 1969. it represented an attempt to generate public consensus on the fundamentals of Malaysian statehood. The five principals of Rukunegara are: (1) Belief In God (Kepercayaan Kepada Tuhan); (2) Loyalty To King And Country (Kesetiaan Kepada Raja Dan Negara); (3) Upholding The Constitution (Keluhuran Perlembangaan); (4) Rule Of Law (Kedaulatan Undang-Undang); (5) Good Behaviour And Morality (Kesopanan Dan Kesusilaan).[7]

Another problem with regard to the Malay attitudes and economy is their backwardness. The awareness of the Malays of their relatively poorer economic status vis-à-vis the non-Malays communities in Malaya began to rise in the last quarter of the nineteenth century. One important historical cultural argument with regard to the Malays wasthat the colonialist, Chinese and Indians looked on the Malays as a backward ethnic group because of their economic backwardness and their negative disposition.

As early as 1849, Abdullah b. Abdul Kadir Munshi, a Muslim, had intimated on Malay economic backwardness, in particular. The 1920s and 1930s saw Syed Sheikh al-Hadi and Zaaba going over much the same ground as Abdullah Munshi.[8]

In 1970, Mahathir Mohamed pointed out the frustrations and grievances of Malays over their relative economic deprivation and blamed the colonial rulers and the arrogance and uncompromising attitude of the “immigrant races” for this. Yet in apportioning blame for Malay problems, Malay marriage customs (which sanction the intermarriage of cousins) were blamed for rendering the Malays less genetically fit to compete with the more vigorous “immigrant races”.[9]

However, Mahathir Mohamed changed these hypotheses more than 20 years later. He focused on Malay problems toward their cultural attitude “which revolve around their need and their attempts to adapt to an environment of rapid change which is inconsistent with their philosophy and way of life. It is an environment not of their own creation but one which is forced upon them by factors which have slipped out of their control.” In this sense, Mahathir’s argument is more realistic and objective.

Under the administration of YAB Dato’ Seri Abdullah Haji Ahmad Badawi, the latest Prime Minister of Malaysia, his government is going to implement a “new policy” similar to New Economic Policy, namely National Bumiputera Agenda (Agenda Nasional Bumiputera) with several modifications in order to rectify the economic status of the Bumiputera (sons of the soil).

3. A Free And Independent People

Islam gave a severe impact to the Malays in the Malay Peninsular specifically and the Malay Archipelago generally. Whatever theories on the coming of Islam to Malaysia, virtually Islam had changed the soul and life of the Malays.

In general Islam changed the Malays in terms of belief, attitude, and thoughts culturally, economically and politically. Islam also transformed the soul and body of the Malay society. The relationship between Allah and man and man between man (hablun min Allah wa hablun min al-Nas) became more significant. As a result, the Malay world was assumed by the Malays as part of the Muslim world. Malay language, arts and culture also were regarded as Islamic in nature during those periods. Generally, the culture of the archipelago was part of the Muslim world.[10]

There are different aspects of life and facts between Islam and Muslims in the pre-independence and post-independence era. Before independence, Islam and Muslims under the British colonization policy, which in some respect limited the Islamic teachings and the Muslims concern on religious. After independence, Islam and Muslims gained momentum.

The propagation of Islam in the Malay Peninsula increased rapidly in the fifteenth century especially through Malacca, the main center, as well as the terminus for the great Indian Ocean maritime trading network.[11] Islam slowly spread all over the region without any force or coercion. It is a reality that the expansion of Islam in the Malay Peninsula came through the Malay Sultans who first converted to Islam themselves and then followed by their fellow citizens.

Islam also brought about change in the field of politics and administration. A fundamental part of the teaching of Islam is the absolute equality of mankind. Every individual, man or woman is directly and equally responsible to God; and when no biological factors justify any differences, no classification is admissible.

When Europeans started to invade this region, the life and thinking of the Muslims started to change. This was because the colonialists brought together with them their religion, mentality and culture, philosophy and way of life. These affected the way of life of the Muslims and their thoughts. The division of the Malay society, the first group (religious leadership) led by the ‘ulama’, and the second group (adat leadership) led by the ruler and Malay elites made the situation worse. However, many of the religious notions ascribed to the old Malay religious, tradition and adat (customs) are still to be seen in the life of the Malays in Malaysia.

4. The Mastery Of Knowledge (Through Vigorous Continuous Pursuit Of Knowledge)

Allah will exalt those who believe among you, and those who have knowledge to high ranks. Allah says in Surah Al-Mujadalah: 11:

“..God will rise up, to (suitable) ranks (and degrees), those of you who believe and who have been granted (mystic) knowledge. And god is well-acquainted with all ye do”.

Allah had urged unto hell many of the genies and mankind, having hearts wherewith they understand not, and having eyes wherewith they see not, and having ears wherewith they hear not. These are as the cattle nay, but they are worse! They are the neglectful. Allah says in Surah Al-A’raf: 179:

“Many are the Jinns and men we have made for Hell: They have hearts wherewith they understand not, eyes wherewith they see not, and ears wherewith they hear not. They are like cattle,-nay more misguided: for they are heedless (of warning).”

5. A Balanced And Comprehensive Economic Development

The Muslims are strongly encouraged to disperse in the land and seek of Allah’s bounty and work hard for their life, and remember Allah much, that the Muslims may be successful. Allah says in Surah Al-Jumu’ah: 10:

“And when the Prayer is finished, then may ye disperse through the land, and seek of the Bounty of God: and celebrate the Praises of God often (and without stint): that ye may prosper.”

Dasar Ekonomi Baru [New Economic Policy (NEP)] was officially launched in 1971 through the Second Malaysian Plan, 1971-1975. the government formulated the policy with the aim of promoting national unity through a two-pronged strategy: (1)”…to reduce and eventually eradicate poverty by raising income levels and increasing employment opportunities for all Malaysians, irrespective of race.”[12] (2) “…accelerating the process of restructuring Malaysian society to correct economic imbalance, so as to reduce and eventually eliminate the identification of race with economic function.”[13]
The new economic policy is based on a rapidly expanding economy which offers increasing opportunities for all Malaysians regardless of their religious and ethnic origins. The process of restructuring Malaysian society would involve the modernization of rural life, a rapid and balanced growth of urban activities and the creation of a Malay commercial and industrial community.[14]

Under the NEP, the government concentrated on four aspects of racial economic imbalance in order to improve the economic condition of the society. Balance in terms of employment patterns, relative incomes, shares in ownership, and control of assets were the targets, the balance was to be achieved within a period of 20 years, Malays and other indigenous people will manage and own at least 30 per cent of the total commercial and industrial activities in all categories and scales of operation.”[15]

As a result of NEP, the awarding of tenders, contracts and transportation licenses have been marked out for preferences to Malays. Government agencies were established and have moved rapidly after 1971 to facilitate Malay entry into business.

Some actions were taken to increase government participation in the economy with the establishment of Bank Bumiputera in 1965 and Majlis Amanah Rakyat (MARA) in 1966 to promote Malay entrepreneurship, free and private enterprise.[16]

6. A Good Quality Of Life

Whosoever does right practice, whether male or female, and is a believer, Allah shall quicken with good life and Allah shall pay them a recompense in proportion to the best of what they used to do. Allah says in Surah Al-Nahl verse 97:

“Whoever works righteousness, man or woman, and has Faith, verily, to him will We give a new Life, a life that is good and pure and We will bestow on such their reward according to the best of their actions.”

Muslims are the best community that have been raised up for mankind. They enjoin right conduct and forbid indecency; and believe in Allah. And if the People of the Scripture had believed it had been better for them. Some of them are believers; but most of them are evil livers. These are the qualities of the Muslims which cannot be separated from their actual life. Allah says in Surah ‘Imran: 110:

“Ye are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is wrong, and believing in God. If only the People of the Book had faith, it were best for them: among them are some who have faith, but most of them are perverted transgressors.”

If we want to achieve a meaningful and good quality of life, we should follow all Allah’s commandments and forbid all the prohibitions. Allah says in Surah Al-Anfal: 24:

“O ye who believe! Give your response to God and His Apostle, when He calleth you to that which will give you life; and know that God cometh in between a man and his heart, and that it is He to Whom ye shall (all) be gathered.”

We should only take permissible and quality food if we are going to achieve a good and quality life. Otherwise, we can harm ourselves and thus prevent ourselves from developing our physical and spiritual strength and becoming weak. Allah says in Surah Al-Baqarah: 172:

“O ye who believe! Eat of the good things that We have provided for you, and be grateful to God, if it is Him ye worship.”

In education, the government gave special attention to the racial proportion of University student bodies and eventually the constitution was amended to allow the authorities to control the admission of Malays to higher education.

In the field economy, Muslims should help each other and any kind of economic activities should be in line with Al-Quran and Al-Sunnah. Allah prohibits us from squandering the wealth among ourselves in vanity, expect it be a trade by mutual consent. Allah says in Surah Al-Nisa’: 29:

“O ye who believe! Eat not up your property among yourselves in vanities: But let there be amongst you Traffic and by mutual good-will : Nor kill (or destroy) yourselves: for verily God hath been to you Most Merciful!

The government condemned any materialistic-approach of development because the government realized that this sort of capitalist culture resulted in the growth of an acquisitive, egoistic and Materialistic way of life. We should give our support to the government efforts of concentration on integrated and holistic development. The government gives a special place to the spiritual development of man as well as physical, emotional and mental development. The government never neglects the concentration on human spiritual needs.

After the Malay 13th Riot, the government through National Integration Division, Ministry of National Unity and Social Development had launched a programmed concentrating on activities aimed at creating an awareness among the various communities of the importance of respecting other cultures and way of life as a prerequisite towards strengthening and augmenting National Unity and Integration in Malaysia.

7. The Protection Of The Rights Of Minority Groups And Women

Originally mankind were one single community, and Allah sent unto them Prophets as bearers of good tidings and as warners, and revealed therewith the Scripture with the truth that it might judge between mankind concerning that wherein they differed. And only those unto whom (the Scripture) was given differed concerning it, after clear proofs had come unto them, through hatred one of another. Allah guides whom He will unto a straight path. Allah says in Surah Al-Baqarah: 213:

“Mankind was one single nation, and God sent Messengers with glad tidings and warnings; and with them He sent the Book in truth, to judge between people in matters wherein they differed; but the People of the Book, after the clear Signs came to them, did not differ among themselves, except through selfish contumacy. God by His Grace Guided the believers to the Truth, concerning that wherein they differed. For God guided whom He will to a path that is straight.”

Why Allah swt did not establish only one nation with one religion in this world? Allah wants to test us whether we can obey his commandments and prohibit the forbidden. Allah says in Surah Al-Maidah: 48:

“For each We have appointed a divine law and a traced out way. Had Allah willed He could have made you one community. But that He may try you by that which He that given you (He hath made you as ye are). So vie one with another in good works. Unto Allah ye will all return, and He will then inform you of that wherein ye differ.”

In Islam, the existence of multiracial society is not a problem at all. Islam offers solution to any problem relating to the phenomenon of multiracial society. The existence of various kinds of religions and beliefs cannot be avoided in this world because it has been determined by Allah. Allah says in Surah Al-Baqarah: 256:

“Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in God hath grasped the most trustworthy hand-hold, that never breaks. And God heareth and knoweth all things.”

There is no compulsion in religion. The right direction is henceforth distinct from error. Allah has shown the mankind the right path and direction to be followed. And whoever who rejects false deities and believes in Allah, he or she has grasped a firm hand hold which will never break. He or she will gain real happiness in this world and the Hereafter.

Allah prohibits Muslims from reviling the idols of the unbelievers because the unbelievers could wrongfully revile Allah through ignorance. Allah says Surah Al-An’am: 108:

“Revile not ye those whom they call upon besides God, lest they out of each people its own doings. In the end will they return to their Lord, and We shall then tell them the truth of all that they did.”

We should call unto the way of Allah (Islam) with wisdom and fair exhortation, and reason with them in the better way. Surah Al-Nahl: 125:

“Invite (all) to the Way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious: for thy Lord knoweth best, who have strayed from His Path, and who receive guidance.”

There Are efforts by the Government to explain Islam to the non-Muslims.[17] During the course of 1960, several authorities on Islam were invited to give broadcast talks over Radio Malaya with the view to explaining Islam to the non-Muslims in the country.[18] Most of the talks touched on subjects which have frequently been misunderstood by some non-Muslims and even by some of those Muslims who have had Western education.[19] The government’s concern on the non-Muslims understanding of Islam during the 1960s can seen from one of the government leader’s statement during that time. Syed Ja’afar Albar, Assistant Minister of Information and Broadcasting stated: “Although the official religion of the Federation of Malaya is Islam, more than 50 percent of the inhabitants of the country arenon-Muslims, and in view of this it is desirable that the non-Muslims be informed of the principles of Islam and the teaching of the Prophet Muhammad to enable them to understand and appreciate the religion.”

Allah has created the mankind from a single soul and from it crated its mate and from them twain has spread abroad a multitude of man and women. Allah syas in Surah Al-Nisa’: 1:

“O mankind! Reverence your Guardian-Lord, who created you from a songle person, created, of like nature, His mate, and from them twain scattered (like seeds) countless men and women;-reverence God, through whom ye demand your mutual (rights), and (reverence) the wombs (That bore you): for God ever watches over you.”

On the nature and purpose of education, the Malaysian government believed that the true education in Islam should be to train and prepare the pupils for both religious and worldly goals or in other world, education in Islam should emphasize religious goals as well as worldly purposes. The government also struggled for the improvement of Muslim women’s social and economic conditions. The believes that Islam provided Muslim women with rights to education, a role in Muslim society and socio-economic status.

8. Strong Cultural And Moral Integrity

Islam is not merely a set of beliefs and rituals but also a social and moral religion (Al-Din). Islam also covers a moral and method of thinking, law and jurisprudence, politics, economy, education, culture, defence, peace and others.

In 1980’s, the Malaysian government has introduced its “Islamization Policy”. The government’s argument of implementing “Islamization Policy” is based on universal values. The government gave a rationale for the implementation. According to the government, every aspect of Islamic teachings contains elements of moral universal values. They have been accepted by human beings universally as positive values and can be practiced to guide every single man towards the happiness of life.

The government has also introduced the moral education syllabus in the schools, The Malaysian government has put an effort to eradicate corruption, bribery, and other social problems which have always been a crucial problem in the Malay society. The government has tried to upgrade the moral standard of the Malaysian people. As the moral the activities of the government are becoming more intense. Efforts by the government can be seen anywhere showing the serious concerns of the government.

Allah asks the Muslims not to betray the trust of Allah. Allah says in Al-Anfal: 27:

“O ye that believe! Betray not the trust of God and the Apostle, nor misappropriate knowingly things entrusted to you.”

Allah orders the believers to be steadfast witnesses for Allah in equity, and deal justly because it is one of the characteristic of piety. One of the qualities of good moral conduct is to observe our duty to Allah. Allah says Surah Al-Maidah:8:

“And call in remembrance the favour of God unto you, and His covenant, which He ratified with you, when ye said: “We hear and we obey”: And fear God, for God knoweth well the secrets of your hearts.”

Allah says in Surah Ali ‘Imran: 159:

“It is part of the Mercy of God that thou dost deal gently with them Wert thou severe or harsh-hearted, they would have broken away from about thee: so pass over (Their faults), and ask for (God’s) forgiveness for them; and consult them in affairs (of moment). Then, when thou hast Taken a decision put thy trust in God. For God loves those who put their trust (in Him).”

9. Preserving The Environment

Man were appointed as the vicegerent of Allah on the earth. Among others, the duty of man as the vicegerent of Allah are:

To administer the world
To harmonize the world and to complement Allah’s bounties
To manipulate all resources in accordance with Allah’s regulations
To manage the world and make use of it so that the objective of worship (ibadah) can be achieved

Allah says in Surah Al-Nur: 55:

“God has promised, to those among you who believe and work righteous deeds, that He will, of a surety, grant them in the land, inheritance (of power), as He granted it to those before them; that He will establish in authority their religion-the one which He has chosen for them; and that He will change (their state), after the fear in which they (lived), to one of security and peace: ‘They will worship Me (alone) and not associate aught with Me. ‘If any do reject Faith after this, they are rebellious and wicked.”

Allah says in Surah Al-An’am: 165:

“It is He who hath made you (His) agents, inheritors of the earth: He hath raised you in ranks, some above others: that He may try you in the gifts He hath given you: for thy Lord is quick in punishment: yet He is indeed Oft-forgiving, Most Merciful.”

Allah says in Surah Al-A’raf: 74:

“And remember how He made you inheritors after the ‘Ad people and gave you habitations in the land: ye build for yourselves palaces and castles in (open) plains, and care out homes in the mountains; so bring to remembrance the benefits (ye have received) from God, and refrain from evil and mischief on the earth.”

Allah says in Surah Al-A’raf: 56:

“Do no mischief on the earth, after it hath been set in order, but call on Him with fear and longing (in your hearts): for the Mercy of God is (always) near to those who do good.”

Allah says in Surah Al-Rum: 41:

“Mischief has appeared on land and sea because of (the meed) that the hands of men have earned, that (God) may give them a taste of some of their deeds: in order that they may turn back (from Evil).”

10. Strong Defense

Allah orders us to make ready for the enemies of Islam with all kinds of preparation such as strong armed forces, weapons and defense facilities. Thereby we may dismay the enemy of Allah and our enemy.

Allah says in Surah Al-Anfal: 60:

“Against them make ready your strength to the utmost of your power, including steeds of war, to strike terror into (the hearts of) the enemies, of God and your enemies, and others besides, whom ye may not know, but whom god doth know. Whatever ye shall spend in the cause of God, shall be repaid unto you, and ye shall not be treated unjustly.”

Allah says in Surah Al-Taubah: 25-26:

“Assuredly God did help you in may battle-fields and on theday of Hunain: Behold! Your great numbers elated you, but they availed you naught: the land, for all that it is wide, did constrain you, and ye turned back in retreat.”

Allah says in Surah Al-Baqarah: 251:

“By God’s will they routed them; and David slew Goliath; and god gave him power and wisdom and taught him whatever (else) He willed. And did not God Check one set of people by means of another, the earth would indeed be full of mischief: But God is full of bounty to all the worlds.”

Consensus is the basis of unity. The government has introduced many programmes to increase the awareness and concern of the community towards the importance of cooperation in the efforts towards strengthening unity among Malaysians who come from diverse communities. Many efforts have been made to strengthen and increase the spirit of integration among the peoples of the states of Malaysia and to foster interaction as well as strengthen the spirit of togetherness and tolerance which augers well for national integration and unity.

Conclusion

The Policy of Islam Hadhari does not contradicted to the teachings of Islam because the government and all fellow Malaysian Muslim citizens still believe that Islam through it foundations; al-Quran and al-Sunnah is universally applicable to all times and places. The human being is the vicegerent of Allah on earth. Man is born to serve as a faithful representative of Allah. Therefore man have to strive hard to change their life and destiny with any approach as long as it is in line with Al-Quran and As-Sunnah.

[1] Islam through it foundations; al-Quran and al-Sunnah is universally applicable to all times and places. The human being is the vicegerent of Allah on earth (khalafah Allah fi al-Ardh). [Surah al-Baqarah, 2:30. “And (remember) when your Lord said to the angles: “Verily, I am going to place (mankind) generations after generations on earth.” They said: “Will You pace therein those who will make mischief therein and shed blood,-while we glorify You with praises and thanks and sanctify You.” He (Allah) said: “I know that which you do not know.”] Islam considers the responsibility of man to administer the world as an amanah (trust from Allah). [Surah al-Baqarah, 2:284. “ Allah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned. “Our Lord! Punish us not if we forget or fall into error, our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians); our Lord! Put not on us a burden greater than we have strength to bear. Pardon us and grant us Forgiveness. Have mercy on us. You are our Maula (Patron, Supporter, and Protector) and give us victory over the disbelieving people.”] Man born to serve as a faithful representative of Allah [surah al-An’am, 6: 162. “Say (O Muhammad saw.): “Verily, my Solat (prayer), my sacrifice, my living, and my dying are for Allah, the Lord of the ‘Alamin (mankind, jinn and all that exists). “] And to serve Allah alone. [Surah al-Dhariyat, 51: 56. “And I (Allah) created not the jinn and mankind expect that they should worship Me (Alone).”] All creations were being made to recognize the power of Allah. [Surah al-Baqarah, 2: 107. “Know you not that it is Allah to
Whom belongs the dominion of the heavens and the earth? And besides Allah you have neither any Wala (protector or guardian) nor any helper.”] Human beings were given the intellect to differentiate between good and evil. The observance of the commandment of Allah and the Sunnah is the main factor of progress in the different of life. Surah al-Hashr, 59: 7. ”……….And whatsoever the Messenger (Muhammad saw) gives you, take it; and whatsoever he forbids you, and abstain (from it). And fear Allah; verily, Allah is Severe in punishment.” Surah al-Baqarah 2: 256.
[2] Surah al-Isra’ 17: 22, 17: 39, surah al-Nisa’ 4: 36.
[3] Surah al-Baqarah 2: 256.
[4] Qada’ and Qadar means that “the Timeless Knowledge of God anticipates events, and that events take place according to the exact Knowledge of God.” See Hammudah Abdalati [n.d.], Islam in Focus, Islamic Teaching Centre, Birmingham, p. 15.
[5] See Kementerian Kebudayaan Belia Dan Sukan (1973), Asas Kebudayaan Kebangsaan, Kuala Lumpur: Kementerian Kebudayaan Belia Dan Sukan, p. xi. For a comprehensive analysis on this topic See Mohd. Taib Osman, “The Concept Of National Culture: The Malaysian Case” in Malaysia in History, Journal of the Malaysian Historical Society, vol. 23, 1980, pp. 1-9. See also Aziz Deraman [1984], The Development Of Culture, Communication And Education In Malaysia, Kuala Lumpur: Ministry Of Culture, Youth And Sport. For critical observations on the National Culture Policy, see Kua Kia Soong (ed.) [1987], Defining Malaysian Culture, Petaling Jaya, Malaysia: K. Das Ink. Hereinafter cited as Kua: Defining Malaysian Culture…. See also Kua Kia Soong (ed.) [1985], National Culture Democracy, Petaling Jaya, Malaysia: Kersani.
[6] B.W. Andaya and L.Y. Andaya [1982], A History Of Malaysia, London: Macmillan press, p. 281.
[7] See Malaysia [1970], Rukunegara, Kuala Lumpur: Government Printers. For further details on Rukunegara and its effects on the Malaysian society see Syed Hussein Al-Attas, “The Rukunegara and the Return of Democracy in Malaysia,” Pacific Community, vol. 2, no. 4, (july 1971), pp. 67-79.
[8] Tham Seong Chee [1983], Malays and Modernization: A Sociological Interpretation, Singapore: Singapore university press, p. ix.
[9] Mahathir Mohamed [1970], The Malay Dilemma, Singapore: Donald Moore, especially Chapter Two and Three.
[10] Taib Osman [1974], Asas dan Pertumbuhan Kebudayaan Malaysia, Kuala Lumpur: kkbs, p. 24.
[11] The preaching of Islam in Malacca was propagated by an Arab merchant, Sayyid Abdul Aziz to the ruler of Malacca; Raja Kecil Besar and the community as well. Raja Kecil Besar then was given a new Muslim name as, Sultan Iskandar Shah. See, W.G. Shelllabear [1961], Sejarah Melayu or The Malay Annals, Singapore: Malay Publishing House, P. 75.
[12] Second Malaysian Plan 1971-1975 [1971], Kuala Lumpur: Government Printer, p. 1.
[13] Ibid.
[14] Ibid. For some early critical observations on this policy, see R.S. Milne, “The Politics of the New Economic Policy in Malaysia”, Pacific Affairs, vol. 49, No. 2 (Summer 1976), pp. 101-120. The policy also aimed at achieving 30% of the Malay ownership of the country’s economy by 1990. For the purpose of increasing Malay and bumiputera professionals, various programmers and plans were established especially in training and education.
[15] Ibid, pp. 41-42.
[16] Ibrahim Ngah [1993], Business Activities in New Townships in Rural Areas of Peninsular Malaysia, PH.D. Thesis (unpublished), School of Geography, University of Leeds, pp. 70-71.
[17] [See foreword by Syed Ja’afar Albar in Muhammad Abdul Rauf (1964), The Life and Teaching of The Prophet Muhammad, Kuala Lumpur: Longman of Malaysia Ltd.]
[18] Dr. Muhammad Abdul Rauf was one of the authorities on Islam who gave the broadcast talk. He was seconded by al-Azhar university where he served as Principal of the Muslim College and as Head of the Department of Islamic Studies at the University of Malaya.
[19] The talks also explained the teaching of the Prophet Muhammad on subjects such as tolerance and polygamy, and stressed that Islam thrives by its teaching and not by the sword, as some people may have been led to believe especially the non-Muslims. The series of talks called ‘Islam and Civilization’ mainly aimed at presenting to the non-Muslim listeners the quintessence of the faith of a Muslim. [Ibid., p. viii. The talks broadcast by M.A. Rauf also have been published with the hope of aiming a wider scale of readers.]

The Approach of Islam Hadhari

THE CONCEPT AND PHILOSOPHY OF ISLAM HADHARI

Amini Amir Bin Abdullah (Ph.D)
Islamic Center
Universiti Putra Malaysia
Department of Nationhood and Civilization Studies
Faculty of Human Ecology
Universiti Putra Malaysia
aminiabdullah@yahoo.com




Introduction

The Islam Hadhari program is recorded officially in the Manifesto of the National Front Party (coalition parties) 2004. It is the promise of the Malaysian government to the people so that Islam Hadhari will be fully implemented in all walks of life.

The concept of Islam Hadhari is associated with Islamic teachings. Islam Hadhari is an approach and mechanism towards the development and advancement of the ummah and country. Islam Hadhari is not an ism, ideology nor new religion. It emphasizes on preserving the image of Islam and its adherents. Islam Hadhari does not minimize the significance and importance of Islam. Islam Hadhari means Islam as a way to civilize. It is a concept which is derived from the basic teachings of al-Quran and al-Sunnah. The government tries to strengthen up the condition and image of the Muslims. We don’t want our future generation frail, weak and feeble. Allah warns us about this. Allah says in surah al-Nisa’: 9:

“And let those fear (in their behavior toward orphans) who if they left behind them weak offspring would be afraid for them. So let them mind their duty to Allah, and speak justly”.



The concept of Islam Hadhari posits ten principles namely:

Faith and piety of Allah
A just and trustworthy government
A free and independent people
The mastery of knowledge (through vigorous continuous pursuit of knowledge)
A balanced and comprehensive economic development
A good quality of life
The protection of the rights of minority groups and women
Strong cultural and moral integrity
Safeguarding and preserving the natural resources and environment
Strong defence

Allah asks mankind to seek the abode of the Hereafter in that which Allah had given to the mankind and reminds us not to neglect the portion of the world. Allah also asks us to be kind as Allah had been kind to all mankind, and reminds mankind not to practice corruption in this world: Allah says:

“But seek, with the (wealth) which God has bestowed on thee, the Home of the Hereafter, nor forget thy portion in this world: but do thou good, as God has been good to thee, and seek not (occasions for) mischief in the land: for God loves not those who do mischief”. (Al-Qasas: 77)

Allah has promised to all believers that He will surely make them to succeed (the present vicegerents of Allah) in the earth even as He caused those who were before them to succeed others; and that He will surely establish for them their religion which He had approved for them. The vicegerent of Allah will serve Him and they ascribe no thing as partner unto Allah. Allah says in surah Al-Nur: verse 55:

“God has promised, to those among you who believe and work righteous deeds, that He will, of a surety, grant them in the land, inheritance (of power), as He granted it to those before them; that He will establish in authority their religion-the one which He has chosen for them; and that He will change (their state), after the fear in which they (lived), to one of security and peace: ‘They will worship Me (alone) and not associate aught with Me. ‘If any do reject Faith after this, they are rebellious and wicked.”

Allah will not change the condition of a folk until they first change that which is in their hearts and attitude as well as their work culture. Allah says in surah Al-Ra’d 11:

“Verily never will God change the condition of a people until they change it themselves (with their own souls).”


1. Faith and Piety of Allah

Allah asks those who believe Him to observe their duty to Allah with right observance, and die not save as those who have surrendered unto Him, Allah says:

“O ye who believe! Fear God as He should be feared and die not expect in a state of Islam.” (Ali-‘Imran Verse 102:3)

Islam teaches that the basic belief in Alah is He is one, omnipotent and omniscient, and to ascribe to Him anything that makes Him resemble creatures, amounts to disbelief in Him.[1] Therefore, from the point of view of Islam it is blasphemy to ascribe partnership to Him.[2] Men should observe in their behavior, propriety and righteousness. There will be rewards for those who comply with the recognized moral code and the unrepentant transgressor will have o suffer.[3]

Rewards and punishment will take place when all mankind are resurrected and brought, to account by God. The abode of the righteous will be paradise, and hell is the doom for the evildoers.

Islam also changed the Malay perceptions of ghaibiyyat [The Unseen Matters], destiny, tawakkal, qada and qadr (pre-destination).[4] It also taught that it was virtuous to respect the rights of others, to be truthful, to be honest, to fulfil pledges and to keep promises, to honour parents, to be helpful to all relatives, neighbours, and orphans, especially to those who needed help. On the other hand, it was sin to encroach upon others, to despise them, to injure them, to cheat them or to take advantage of the weakness of the underprivileged.

2. A Just and Trustworthy Government

The government realizes that Allah has commanded mankind to render back the trusts to those to whom they are due; to judge between man and man with justice. Allah says in Surah Al-Nisa’: 58-59:

“Lo! Allah commandeth you that ye restore deposits to their owners, and, if ye judge between mankind, that ye judge justly. Lo! Comely is this which Allah admonisheth you. Lo! Allah is ever Hearer, Seer. 59. o ye who believe! Obey Allah, and if ye have a dispute concerning any matter, refer it to Allah and the messenger if ye are (in truth) believers in Allah and the Last Day. That is better and more seemly in the end.”

Allah commands the believers to obey Allah, and obey the Apostle, and those charged with authority among them. If we differ in anything among us, refer it to Allah and His Apostle, if we do believe in Allah and the Last Day. That is best and most suitable for final determination.

Allah reminds us not to betray Allah and His messenger, nor knowingly betray our trusts. Allah syas in Surah Al-Anfal : 27:

“O ye that believe! Betray not the trust of God and the Apostle, nor misappropriate knowingly things entrusted to you.”

As a just and trustworthy government, the government has promulgated two important policies namely The National Educational Policy and the National Culture Policy.

The main objective of the National Educational Policy was to create unity and national integration. The basic aim of the National Culture Policy was to create national unity and integration among the Malaysians. The government justifies the policy through the Congress on National Culture in August 1971. three principles have been taken to be the basis of the policy: (1) it must based on the indigeneous culture of this region; (2) suitable elements from the other cultures can be accepted as part of the National Culture; (3) islam is an important component in the moulding of the National Culture.[5]

The Rukunegara (pillars of the nation) was launched officially in August 1970.[6] the Rukunegara is one of the Department of National Unity (Jabatan Perpaduan Negara) immediate recommendations after its establishment in July 1969. it represented an attempt to generate public consensus on the fundamentals of Malaysian statehood. The five principals of Rukunegara are: (1) Belief In God (Kepercayaan Kepada Tuhan); (2) Loyalty To King And Country (Kesetiaan Kepada Raja Dan Negara); (3) Upholding The Constitution (Keluhuran Perlembangaan); (4) Rule Of Law (Kedaulatan Undang-Undang); (5) Good Behaviour And Morality (Kesopanan Dan Kesusilaan).[7]

Another problem with regard to the Malay attitudes and economy is their backwardness. The awareness of the Malays of their relatively poorer economic status vis-à-vis the non-Malays communities in Malaya began to rise in the last quarter of the nineteenth century. One important historical cultural argument with regard to the Malays wasthat the colonialist, Chinese and Indians looked on the Malays as a backward ethnic group because of their economic backwardness and their negative disposition.

As early as 1849, Abdullah b. Abdul Kadir Munshi, a Muslim, had intimated on Malay economic backwardness, in particular. The 1920s and 1930s saw Syed Sheikh al-Hadi and Zaaba going over much the same ground as Abdullah Munshi.[8]

In 1970, Mahathir Mohamed pointed out the frustrations and grievances of Malays over their relative economic deprivation and blamed the colonial rulers and the arrogance and uncompromising attitude of the “immigrant races” for this. Yet in apportioning blame for Malay problems, Malay marriage customs (which sanction the intermarriage of cousins) were blamed for rendering the Malays less genetically fit to compete with the more vigorous “immigrant races”.[9]

However, Mahathir Mohamed changed these hypotheses more than 20 years later. He focused on Malay problems toward their cultural attitude “which revolve around their need and their attempts to adapt to an environment of rapid change which is inconsistent with their philosophy and way of life. It is an environment not of their own creation but one which is forced upon them by factors which have slipped out of their control.” In this sense, Mahathir’s argument is more realistic and objective.

Under the administration of YAB Dato’ Seri Abdullah Haji Ahmad Badawi, the latest Prime Minister of Malaysia, his government is going to implement a “new policy” similar to New Economic Policy, namely National Bumiputera Agenda (Agenda Nasional Bumiputera) with several modifications in order to rectify the economic status of the Bumiputera (sons of the soil).

3. A Free And Independent People

Islam gave a severe impact to the Malays in the Malay Peninsular specifically and the Malay Archipelago generally. Whatever theories on the coming of Islam to Malaysia, virtually Islam had changed the soul and life of the Malays.

In general Islam changed the Malays in terms of belief, attitude, and thoughts culturally, economically and politically. Islam also transformed the soul and body of the Malay society. The relationship between Allah and man and man between man (hablun min Allah wa hablun min al-Nas) became more significant. As a result, the Malay world was assumed by the Malays as part of the Muslim world. Malay language, arts and culture also were regarded as Islamic in nature during those periods. Generally, the culture of the archipelago was part of the Muslim world.[10]

There are different aspects of life and facts between Islam and Muslims in the pre-independence and post-independence era. Before independence, Islam and Muslims under the British colonization policy, which in some respect limited the Islamic teachings and the Muslims concern on religious. After independence, Islam and Muslims gained momentum.

The propagation of Islam in the Malay Peninsula increased rapidly in the fifteenth century especially through Malacca, the main center, as well as the terminus for the great Indian Ocean maritime trading network.[11] Islam slowly spread all over the region without any force or coercion. It is a reality that the expansion of Islam in the Malay Peninsula came through the Malay Sultans who first converted to Islam themselves and then followed by their fellow citizens.

Islam also brought about change in the field of politics and administration. A fundamental part of the teaching of Islam is the absolute equality of mankind. Every individual, man or woman is directly and equally responsible to God; and when no biological factors justify any differences, no classification is admissible.

When Europeans started to invade this region, the life and thinking of the Muslims started to change. This was because the colonialists brought together with them their religion, mentality and culture, philosophy and way of life. These affected the way of life of the Muslims and their thoughts. The division of the Malay society, the first group (religious leadership) led by the ‘ulama’, and the second group (adat leadership) led by the ruler and Malay elites made the situation worse. However, many of the religious notions ascribed to the old Malay religious, tradition and adat (customs) are still to be seen in the life of the Malays in Malaysia.

4. The Mastery Of Knowledge (Through Vigorous Continuous Pursuit Of Knowledge)

Allah will exalt those who believe among you, and those who have knowledge to high ranks. Allah says in Surah Al-Mujadalah: 11:

“..God will rise up, to (suitable) ranks (and degrees), those of you who believe and who have been granted (mystic) knowledge. And god is well-acquainted with all ye do”.

Allah had urged unto hell many of the genies and mankind, having hearts wherewith they understand not, and having eyes wherewith they see not, and having ears wherewith they hear not. These are as the cattle nay, but they are worse! They are the neglectful. Allah says in Surah Al-A’raf: 179:

“Many are the Jinns and men we have made for Hell: They have hearts wherewith they understand not, eyes wherewith they see not, and ears wherewith they hear not. They are like cattle,-nay more misguided: for they are heedless (of warning).”

5. A Balanced And Comprehensive Economic Development

The Muslims are strongly encouraged to disperse in the land and seek of Allah’s bounty and work hard for their life, and remember Allah much, that the Muslims may be successful. Allah says in Surah Al-Jumu’ah: 10:

“And when the Prayer is finished, then may ye disperse through the land, and seek of the Bounty of God: and celebrate the Praises of God often (and without stint): that ye may prosper.”

Dasar Ekonomi Baru [New Economic Policy (NEP)] was officially launched in 1971 through the Second Malaysian Plan, 1971-1975. the government formulated the policy with the aim of promoting national unity through a two-pronged strategy: (1)”…to reduce and eventually eradicate poverty by raising income levels and increasing employment opportunities for all Malaysians, irrespective of race.”[12] (2) “…accelerating the process of restructuring Malaysian society to correct economic imbalance, so as to reduce and eventually eliminate the identification of race with economic function.”[13]
The new economic policy is based on a rapidly expanding economy which offers increasing opportunities for all Malaysians regardless of their religious and ethnic origins. The process of restructuring Malaysian society would involve the modernization of rural life, a rapid and balanced growth of urban activities and the creation of a Malay commercial and industrial community.[14]

Under the NEP, the government concentrated on four aspects of racial economic imbalance in order to improve the economic condition of the society. Balance in terms of employment patterns, relative incomes, shares in ownership, and control of assets were the targets, the balance was to be achieved within a period of 20 years, Malays and other indigenous people will manage and own at least 30 per cent of the total commercial and industrial activities in all categories and scales of operation.”[15]

As a result of NEP, the awarding of tenders, contracts and transportation licenses have been marked out for preferences to Malays. Government agencies were established and have moved rapidly after 1971 to facilitate Malay entry into business.

Some actions were taken to increase government participation in the economy with the establishment of Bank Bumiputera in 1965 and Majlis Amanah Rakyat (MARA) in 1966 to promote Malay entrepreneurship, free and private enterprise.[16]

6. A Good Quality Of Life

Whosoever does right practice, whether male or female, and is a believer, Allah shall quicken with good life and Allah shall pay them a recompense in proportion to the best of what they used to do. Allah says in Surah Al-Nahl verse 97:

“Whoever works righteousness, man or woman, and has Faith, verily, to him will We give a new Life, a life that is good and pure and We will bestow on such their reward according to the best of their actions.”

Muslims are the best community that have been raised up for mankind. They enjoin right conduct and forbid indecency; and believe in Allah. And if the People of the Scripture had believed it had been better for them. Some of them are believers; but most of them are evil livers. These are the qualities of the Muslims which cannot be separated from their actual life. Allah says in Surah ‘Imran: 110:

“Ye are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is wrong, and believing in God. If only the People of the Book had faith, it were best for them: among them are some who have faith, but most of them are perverted transgressors.”

If we want to achieve a meaningful and good quality of life, we should follow all Allah’s commandments and forbid all the prohibitions. Allah says in Surah Al-Anfal: 24:

“O ye who believe! Give your response to God and His Apostle, when He calleth you to that which will give you life; and know that God cometh in between a man and his heart, and that it is He to Whom ye shall (all) be gathered.”

We should only take permissible and quality food if we are going to achieve a good and quality life. Otherwise, we can harm ourselves and thus prevent ourselves from developing our physical and spiritual strength and becoming weak. Allah says in Surah Al-Baqarah: 172:

“O ye who believe! Eat of the good things that We have provided for you, and be grateful to God, if it is Him ye worship.”

In education, the government gave special attention to the racial proportion of University student bodies and eventually the constitution was amended to allow the authorities to control the admission of Malays to higher education.

In the field economy, Muslims should help each other and any kind of economic activities should be in line with Al-Quran and Al-Sunnah. Allah prohibits us from squandering the wealth among ourselves in vanity, expect it be a trade by mutual consent. Allah says in Surah Al-Nisa’: 29:

“O ye who believe! Eat not up your property among yourselves in vanities: But let there be amongst you Traffic and by mutual good-will : Nor kill (or destroy) yourselves: for verily God hath been to you Most Merciful!

The government condemned any materialistic-approach of development because the government realized that this sort of capitalist culture resulted in the growth of an acquisitive, egoistic and Materialistic way of life. We should give our support to the government efforts of concentration on integrated and holistic development. The government gives a special place to the spiritual development of man as well as physical, emotional and mental development. The government never neglects the concentration on human spiritual needs.

After the Malay 13th Riot, the government through National Integration Division, Ministry of National Unity and Social Development had launched a programmed concentrating on activities aimed at creating an awareness among the various communities of the importance of respecting other cultures and way of life as a prerequisite towards strengthening and augmenting National Unity and Integration in Malaysia.

7. The Protection Of The Rights Of Minority Groups And Women

Originally mankind were one single community, and Allah sent unto them Prophets as bearers of good tidings and as warners, and revealed therewith the Scripture with the truth that it might judge between mankind concerning that wherein they differed. And only those unto whom (the Scripture) was given differed concerning it, after clear proofs had come unto them, through hatred one of another. Allah guides whom He will unto a straight path. Allah says in Surah Al-Baqarah: 213:

“Mankind was one single nation, and God sent Messengers with glad tidings and warnings; and with them He sent the Book in truth, to judge between people in matters wherein they differed; but the People of the Book, after the clear Signs came to them, did not differ among themselves, except through selfish contumacy. God by His Grace Guided the believers to the Truth, concerning that wherein they differed. For God guided whom He will to a path that is straight.”

Why Allah swt did not establish only one nation with one religion in this world? Allah wants to test us whether we can obey his commandments and prohibit the forbidden. Allah says in Surah Al-Maidah: 48:

“For each We have appointed a divine law and a traced out way. Had Allah willed He could have made you one community. But that He may try you by that which He that given you (He hath made you as ye are). So vie one with another in good works. Unto Allah ye will all return, and He will then inform you of that wherein ye differ.”

In Islam, the existence of multiracial society is not a problem at all. Islam offers solution to any problem relating to the phenomenon of multiracial society. The existence of various kinds of religions and beliefs cannot be avoided in this world because it has been determined by Allah. Allah says in Surah Al-Baqarah: 256:

“Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in God hath grasped the most trustworthy hand-hold, that never breaks. And God heareth and knoweth all things.”

There is no compulsion in religion. The right direction is henceforth distinct from error. Allah has shown the mankind the right path and direction to be followed. And whoever who rejects false deities and believes in Allah, he or she has grasped a firm hand hold which will never break. He or she will gain real happiness in this world and the Hereafter.

Allah prohibits Muslims from reviling the idols of the unbelievers because the unbelievers could wrongfully revile Allah through ignorance. Allah says Surah Al-An’am: 108:

“Revile not ye those whom they call upon besides God, lest they out of each people its own doings. In the end will they return to their Lord, and We shall then tell them the truth of all that they did.”

We should call unto the way of Allah (Islam) with wisdom and fair exhortation, and reason with them in the better way. Surah Al-Nahl: 125:

“Invite (all) to the Way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious: for thy Lord knoweth best, who have strayed from His Path, and who receive guidance.”

There Are efforts by the Government to explain Islam to the non-Muslims.[17] During the course of 1960, several authorities on Islam were invited to give broadcast talks over Radio Malaya with the view to explaining Islam to the non-Muslims in the country.[18] Most of the talks touched on subjects which have frequently been misunderstood by some non-Muslims and even by some of those Muslims who have had Western education.[19] The government’s concern on the non-Muslims understanding of Islam during the 1960s can seen from one of the government leader’s statement during that time. Syed Ja’afar Albar, Assistant Minister of Information and Broadcasting stated: “Although the official religion of the Federation of Malaya is Islam, more than 50 percent of the inhabitants of the country arenon-Muslims, and in view of this it is desirable that the non-Muslims be informed of the principles of Islam and the teaching of the Prophet Muhammad to enable them to understand and appreciate the religion.”

Allah has created the mankind from a single soul and from it crated its mate and from them twain has spread abroad a multitude of man and women. Allah syas in Surah Al-Nisa’: 1:

“O mankind! Reverence your Guardian-Lord, who created you from a songle person, created, of like nature, His mate, and from them twain scattered (like seeds) countless men and women;-reverence God, through whom ye demand your mutual (rights), and (reverence) the wombs (That bore you): for God ever watches over you.”

On the nature and purpose of education, the Malaysian government believed that the true education in Islam should be to train and prepare the pupils for both religious and worldly goals or in other world, education in Islam should emphasize religious goals as well as worldly purposes. The government also struggled for the improvement of Muslim women’s social and economic conditions. The believes that Islam provided Muslim women with rights to education, a role in Muslim society and socio-economic status.

8. Strong Cultural And Moral Integrity

Islam is not merely a set of beliefs and rituals but also a social and moral religion (Al-Din). Islam also covers a moral and method of thinking, law and jurisprudence, politics, economy, education, culture, defence, peace and others.

In 1980’s, the Malaysian government has introduced its “Islamization Policy”. The government’s argument of implementing “Islamization Policy” is based on universal values. The government gave a rationale for the implementation. According to the government, every aspect of Islamic teachings contains elements of moral universal values. They have been accepted by human beings universally as positive values and can be practiced to guide every single man towards the happiness of life.

The government has also introduced the moral education syllabus in the schools, The Malaysian government has put an effort to eradicate corruption, bribery, and other social problems which have always been a crucial problem in the Malay society. The government has tried to upgrade the moral standard of the Malaysian people. As the moral the activities of the government are becoming more intense. Efforts by the government can be seen anywhere showing the serious concerns of the government.

Allah asks the Muslims not to betray the trust of Allah. Allah says in Al-Anfal: 27:

“O ye that believe! Betray not the trust of God and the Apostle, nor misappropriate knowingly things entrusted to you.”

Allah orders the believers to be steadfast witnesses for Allah in equity, and deal justly because it is one of the characteristic of piety. One of the qualities of good moral conduct is to observe our duty to Allah. Allah says Surah Al-Maidah:8:

“And call in remembrance the favour of God unto you, and His covenant, which He ratified with you, when ye said: “We hear and we obey”: And fear God, for God knoweth well the secrets of your hearts.”

Allah says in Surah Ali ‘Imran: 159:

“It is part of the Mercy of God that thou dost deal gently with them Wert thou severe or harsh-hearted, they would have broken away from about thee: so pass over (Their faults), and ask for (God’s) forgiveness for them; and consult them in affairs (of moment). Then, when thou hast Taken a decision put thy trust in God. For God loves those who put their trust (in Him).”

9. Preserving The Environment

Man were appointed as the vicegerent of Allah on the earth. Among others, the duty of man as the vicegerent of Allah are:

To administer the world
To harmonize the world and to complement Allah’s bounties
To manipulate all resources in accordance with Allah’s regulations
To manage the world and make use of it so that the objective of worship (ibadah) can be achieved

Allah says in Surah Al-Nur: 55:

“God has promised, to those among you who believe and work righteous deeds, that He will, of a surety, grant them in the land, inheritance (of power), as He granted it to those before them; that He will establish in authority their religion-the one which He has chosen for them; and that He will change (their state), after the fear in which they (lived), to one of security and peace: ‘They will worship Me (alone) and not associate aught with Me. ‘If any do reject Faith after this, they are rebellious and wicked.”

Allah says in Surah Al-An’am: 165:

“It is He who hath made you (His) agents, inheritors of the earth: He hath raised you in ranks, some above others: that He may try you in the gifts He hath given you: for thy Lord is quick in punishment: yet He is indeed Oft-forgiving, Most Merciful.”

Allah says in Surah Al-A’raf: 74:

“And remember how He made you inheritors after the ‘Ad people and gave you habitations in the land: ye build for yourselves palaces and castles in (open) plains, and care out homes in the mountains; so bring to remembrance the benefits (ye have received) from God, and refrain from evil and mischief on the earth.”

Allah says in Surah Al-A’raf: 56:

“Do no mischief on the earth, after it hath been set in order, but call on Him with fear and longing (in your hearts): for the Mercy of God is (always) near to those who do good.”

Allah says in Surah Al-Rum: 41:

“Mischief has appeared on land and sea because of (the meed) that the hands of men have earned, that (God) may give them a taste of some of their deeds: in order that they may turn back (from Evil).”

10. Strong Defense

Allah orders us to make ready for the enemies of Islam with all kinds of preparation such as strong armed forces, weapons and defense facilities. Thereby we may dismay the enemy of Allah and our enemy.

Allah says in Surah Al-Anfal: 60:

“Against them make ready your strength to the utmost of your power, including steeds of war, to strike terror into (the hearts of) the enemies, of God and your enemies, and others besides, whom ye may not know, but whom god doth know. Whatever ye shall spend in the cause of God, shall be repaid unto you, and ye shall not be treated unjustly.”

Allah says in Surah Al-Taubah: 25-26:

“Assuredly God did help you in may battle-fields and on theday of Hunain: Behold! Your great numbers elated you, but they availed you naught: the land, for all that it is wide, did constrain you, and ye turned back in retreat.”

Allah says in Surah Al-Baqarah: 251:

“By God’s will they routed them; and David slew Goliath; and god gave him power and wisdom and taught him whatever (else) He willed. And did not God Check one set of people by means of another, the earth would indeed be full of mischief: But God is full of bounty to all the worlds.”

Consensus is the basis of unity. The government has introduced many programmes to increase the awareness and concern of the community towards the importance of cooperation in the efforts towards strengthening unity among Malaysians who come from diverse communities. Many efforts have been made to strengthen and increase the spirit of integration among the peoples of the states of Malaysia and to foster interaction as well as strengthen the spirit of togetherness and tolerance which augers well for national integration and unity.

Conclusion

The Policy of Islam Hadhari does not contradicted to the teachings of Islam because the government and all fellow Malaysian Muslim citizens still believe that Islam through it foundations; al-Quran and al-Sunnah is universally applicable to all times and places. The human being is the vicegerent of Allah on earth. Man is born to serve as a faithful representative of Allah. Therefore man have to strive hard to change their life and destiny with any approach as long as it is in line with Al-Quran and As-Sunnah.

[1] Islam through it foundations; al-Quran and al-Sunnah is universally applicable to all times and places. The human being is the vicegerent of Allah on earth (khalafah Allah fi al-Ardh). [Surah al-Baqarah, 2:30. “And (remember) when your Lord said to the angles: “Verily, I am going to place (mankind) generations after generations on earth.” They said: “Will You pace therein those who will make mischief therein and shed blood,-while we glorify You with praises and thanks and sanctify You.” He (Allah) said: “I know that which you do not know.”] Islam considers the responsibility of man to administer the world as an amanah (trust from Allah). [Surah al-Baqarah, 2:284. “ Allah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned. “Our Lord! Punish us not if we forget or fall into error, our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians); our Lord! Put not on us a burden greater than we have strength to bear. Pardon us and grant us Forgiveness. Have mercy on us. You are our Maula (Patron, Supporter, and Protector) and give us victory over the disbelieving people.”] Man born to serve as a faithful representative of Allah [surah al-An’am, 6: 162. “Say (O Muhammad saw.): “Verily, my Solat (prayer), my sacrifice, my living, and my dying are for Allah, the Lord of the ‘Alamin (mankind, jinn and all that exists). “] And to serve Allah alone. [Surah al-Dhariyat, 51: 56. “And I (Allah) created not the jinn and mankind expect that they should worship Me (Alone).”] All creations were being made to recognize the power of Allah. [Surah al-Baqarah, 2: 107. “Know you not that it is Allah to
Whom belongs the dominion of the heavens and the earth? And besides Allah you have neither any Wala (protector or guardian) nor any helper.”] Human beings were given the intellect to differentiate between good and evil. The observance of the commandment of Allah and the Sunnah is the main factor of progress in the different of life. Surah al-Hashr, 59: 7. ”……….And whatsoever the Messenger (Muhammad saw) gives you, take it; and whatsoever he forbids you, and abstain (from it). And fear Allah; verily, Allah is Severe in punishment.” Surah al-Baqarah 2: 256.
[2] Surah al-Isra’ 17: 22, 17: 39, surah al-Nisa’ 4: 36.
[3] Surah al-Baqarah 2: 256.
[4] Qada’ and Qadar means that “the Timeless Knowledge of God anticipates events, and that events take place according to the exact Knowledge of God.” See Hammudah Abdalati [n.d.], Islam in Focus, Islamic Teaching Centre, Birmingham, p. 15.
[5] See Kementerian Kebudayaan Belia Dan Sukan (1973), Asas Kebudayaan Kebangsaan, Kuala Lumpur: Kementerian Kebudayaan Belia Dan Sukan, p. xi. For a comprehensive analysis on this topic See Mohd. Taib Osman, “The Concept Of National Culture: The Malaysian Case” in Malaysia in History, Journal of the Malaysian Historical Society, vol. 23, 1980, pp. 1-9. See also Aziz Deraman [1984], The Development Of Culture, Communication And Education In Malaysia, Kuala Lumpur: Ministry Of Culture, Youth And Sport. For critical observations on the National Culture Policy, see Kua Kia Soong (ed.) [1987], Defining Malaysian Culture, Petaling Jaya, Malaysia: K. Das Ink. Hereinafter cited as Kua: Defining Malaysian Culture…. See also Kua Kia Soong (ed.) [1985], National Culture Democracy, Petaling Jaya, Malaysia: Kersani.
[6] B.W. Andaya and L.Y. Andaya [1982], A History Of Malaysia, London: Macmillan press, p. 281.
[7] See Malaysia [1970], Rukunegara, Kuala Lumpur: Government Printers. For further details on Rukunegara and its effects on the Malaysian society see Syed Hussein Al-Attas, “The Rukunegara and the Return of Democracy in Malaysia,” Pacific Community, vol. 2, no. 4, (july 1971), pp. 67-79.
[8] Tham Seong Chee [1983], Malays and Modernization: A Sociological Interpretation, Singapore: Singapore university press, p. ix.
[9] Mahathir Mohamed [1970], The Malay Dilemma, Singapore: Donald Moore, especially Chapter Two and Three.
[10] Taib Osman [1974], Asas dan Pertumbuhan Kebudayaan Malaysia, Kuala Lumpur: kkbs, p. 24.
[11] The preaching of Islam in Malacca was propagated by an Arab merchant, Sayyid Abdul Aziz to the ruler of Malacca; Raja Kecil Besar and the community as well. Raja Kecil Besar then was given a new Muslim name as, Sultan Iskandar Shah. See, W.G. Shelllabear [1961], Sejarah Melayu or The Malay Annals, Singapore: Malay Publishing House, P. 75.
[12] Second Malaysian Plan 1971-1975 [1971], Kuala Lumpur: Government Printer, p. 1.
[13] Ibid.
[14] Ibid. For some early critical observations on this policy, see R.S. Milne, “The Politics of the New Economic Policy in Malaysia”, Pacific Affairs, vol. 49, No. 2 (Summer 1976), pp. 101-120. The policy also aimed at achieving 30% of the Malay ownership of the country’s economy by 1990. For the purpose of increasing Malay and bumiputera professionals, various programmers and plans were established especially in training and education.
[15] Ibid, pp. 41-42.
[16] Ibrahim Ngah [1993], Business Activities in New Townships in Rural Areas of Peninsular Malaysia, PH.D. Thesis (unpublished), School of Geography, University of Leeds, pp. 70-71.
[17] [See foreword by Syed Ja’afar Albar in Muhammad Abdul Rauf (1964), The Life and Teaching of The Prophet Muhammad, Kuala Lumpur: Longman of Malaysia Ltd.]
[18] Dr. Muhammad Abdul Rauf was one of the authorities on Islam who gave the broadcast talk. He was seconded by al-Azhar university where he served as Principal of the Muslim College and as Head of the Department of Islamic Studies at the University of Malaya.
[19] The talks also explained the teaching of the Prophet Muhammad on subjects such as tolerance and polygamy, and stressed that Islam thrives by its teaching and not by the sword, as some people may have been led to believe especially the non-Muslims. The series of talks called ‘Islam and Civilization’ mainly aimed at presenting to the non-Muslim listeners the quintessence of the faith of a Muslim. [Ibid., p. viii. The talks broadcast by M.A. Rauf also have been published with the hope of aiming a wider scale of readers.]