reformist in malaysia

Reformist Muslim thinkers were a component in the connection that developed between Islam and politics in Malaysia. Their goal and (pembaruan) mean a shift from the old to the new, the rethinking and reconceptualization of all thing (normatively) Islamic and a rejection of antiquated and outdated elements, such as saint worship and veneration of thombs , that were deemed no longer relevant or necessary.

The influence of islamic reformists in Malaya was, however, checked by many factors or forces that lay in their path. First, the reformist philosophy had to grapple with a culture which, as noted earlier,was influenced by ‘traditional’ values such as some Hindu aspects of the adat and other syncretic Sufi practices, and the unquestioning loyalty to Rulers. Secondly , the radical nature of the reformists orientation and virulent attacks against the status quo leadership of the time (sultans, tok guru, and traditional ulama-naturally were not well received; in fact a collision course between the Younger Group (Kaum Muda) reformists and Older Group (Kaum Tua) traditional leaders aligned to the religious hierarchy , became inevitable, given their long and deep conflict. Although their schism was particularly pervasive  during the first two decades after the launching of Al-Imam , even until the 1940 ,it was observed that ‘there was hardly a village in Malaya where the Malays did not argue and discuss the teachings of the Kaum Muda. The Kaum Muda charged the Kaum Tua to be the ‘hawkers of religion’. The real obstacles to Mlay progress, and the destroyers of islam. This was retaliated by the Kaum Tua who not only dubbed the young reformist as deviants and communist , but  even boycotted their prayers, wedding ceremonies and other functions.

A third obstacle that came in the way of islamic reformism in Malaya was the communal and ethnic-oriented nature of the Malays. Although the relationship between islam and Malay ethnic sentiments is dialectical,  and the notion of a pristine Islamic culture to which Muslims can aspire to , is often influenced by ethno-cultural elements, it became apparent that when the crunch comes. Malays tended to side their parochial ethnic learnings rather than act as Muslims who  haved adopted the non-ethnic and universelatic principles of their path. From time to time , Muslims such as Arabs and Indians  found themselves being treated as outsiders, and Malay leaders often exploited the ethnic status of such ‘Malays ‘ when necessary. Finally , the reformist impact onBritish Malaya was also checked by British policies wuth regard to islam , and , as illustrated earlier, the ‘bureaucratisation’ of the faith.