MALAYSIA FORTE
http://www.islamcan.com/islamic-history/islam-in-malaysia.shtml
The recognition of Islam in this part of the world has been a fact since C.E. 674 (forty-two years after the death of Prophet Muhammad (salAllahu alayhi wasalam)) when the Umayyad ruler Muawiyah was in power at Damascus. Two hundred years later in C.E. 878 Islam was embraced by people along the coast of Peninsular Malaysia including the port of Kelang which was a well-known trading centre.
Before the coming of Islam, the indigenous Malays embraced an ancient religion with various forms of belief with some of the population belonging to the Hindu/Buddha religion. Life was structured and arranged in ways that showed the influence of more than one religion. This can be seen not only in the Malay's cultural patterns but is also part of the 'power' structure of state dignitaries and princes.
At the political level, the royal ruler and the head of state in most communities in the Malay world embraced the Islamic religion. The people were impressed and attracted by the provision in the Qur'an and the Hadith that mankind should be ranked on a basis of interpersonal equality.
Those who for so long had been considered of low caste saw how the different strata of Islamic society were laid before them. They were no longer imprisoned within a religious caste system and the notion of living in "classes". In Islam there was no discrimination, or division on the basis of colour, class tribal affiliation, race, homeland and birthplace, all of which gave rise to problems. Equal rights seemed the right human solution, which in practice meant the acceptance of rights and obligation as a member of the Islamic Community. The pious person achieved sublimity and nearness to God.
The local population saw that Islam could extricate them from this bondage and provide the means for the extirpation of social evils. The new religion gave the small man a sense of this individual worth - the dignity of man - as a member of an Islamic community.
The efforts of the ulama' in implementing Islamic teachings gradually reached rulers, officials, community leaders and the ordinary people. Their efforts left its mark in such places as Banten (formerly Bantam), East Java, Macassar, Kalimantan, the Southern Philippines, Southern Thailand, Malacca, Trengganu and elsewhere. The ulama' also played a part in the administration, and some of the powerful sultans held firmly to the teachings of Islam.
Spread of Islam
After the initial introduction of Islam, the religion was spread by local Muslim scholars or ulama' from one district to another. Their normal practice was to open a religious training centre called "pondok" or hut from the small sleeping quarters constructed for the students.
In addition to giving lectures in houses, prayer houses, or mosques, they also performed tasks such as working in padi fields, gardening and craftwork and other jobs according to each individual's capabilities. The role of these ulama' was not merely that of a teacher but also that of advisor for the village families and communities. The role they played was fairly broad one by reason of their expertise and capability in more than one field of human activity. After graduating, the pupils would go back to their homeland, often in some remote corner of the country, forming a link in the chain between one ulama' and another.
Islam in the Malay Archipelago in general and Malaysia in particular follows the Shafi Madhab (school of thought). However there are many Muslims in Malaysia who do not follow any particular school. In Perlis, the state constitution specifies that Perlis follows the Qur'an and Sunnah and not a particular madhab. Many Muslims in Perlis therefore do not follow any madhab, as is the case with the followers and members of the Muhammadiyah Organisation in Indonesia.
One noteworthy feature in the religious education scene is the close relationship between the Pondok schools, the teachers and even the pupils although the distance between them may be quite considerable as from Kubang Pasir for example, or Kedah to Achen, Java, Kalimantan, Kelantan and Terengganu.
The unifying factor that makes strong ties among them is the uniformity of the system of instruction, for not only are the Holy book and the language used the same but also the socio-political problems, even though in Indonesia the Dutch were the colonial power and in Malaysia (or Malaya) the British. The colonisers whether Portuguese, Dutch or British attempted Christionisation by various means, in particular through their educational systems.
There were, however, a number of Muslims who felt that the pondok schools could not deal with the challenge of colonial education institutions. In order to overcome the problems, the Madrasatul Mashoor al-Islamiyah was established in Pulau Pinang in the year 1916 using Arabic as the language of instruction. The madrassahs taught Fiqh as well as secular subjects. This institute of learning was not merely intended to enhance the position of Muslims in Penang and northern Malaya but in Southeast Asia as well. This school chose as its inspiration the name of Syed Ahmad Al Mashoor, alternatively known as Ayid Mashoor, a leader of Arab descent on that Island.
After Malaya achieved independence on August 31, 1957, the growth of religious education at government subsidised schools was a result of sustained effort on the part of the Malay community. This can be seen at the Islamic College and the National University of Malaysia.
The best known and reputedly oldest pondok in Malaysia is that of Tok Guru Haji Muhammad Yusof or Tok Kenali, who constructed it himself in Kota Bahru, Kelantan. He received his basic education in Kelantan and then like any other pondok teacher pursued his studies in the Masjid al-Haram (the Great Mosque of Makkah).
The Tok Kenali pondok became a famous centre of learning which led to large numbers of people from different states coming to learn at the pondok, and subsequently other pondok schools were opened by some of the former pupils who in time became community leaders. This teacher-pupil- teacher network spread to Southern Thailand and Indonesia.
Some Malaysian ulama' became teachers at the Masjid al-Haram. At the time of this writing one ulama' from Kedah, Muhammad bin Abdul Kadir, and two from Petani were teachers there. Muhammad's father was also a teacher at the al-Haram Mosque.
Before the coming of Islam, the indigenous Malays embraced an ancient religion with various forms of belief with some of the population belonging to the Hindu/Buddha religion. Life was structured and arranged in ways that showed the influence of more than one religion. This can be seen not only in the Malay's cultural patterns but is also part of the 'power' structure of state dignitaries and princes.
At the political level, the royal ruler and the head of state in most communities in the Malay world embraced the Islamic religion. The people were impressed and attracted by the provision in the Qur'an and the Hadith that mankind should be ranked on a basis of interpersonal equality.
Those who for so long had been considered of low caste saw how the different strata of Islamic society were laid before them. They were no longer imprisoned within a religious caste system and the notion of living in "classes". In Islam there was no discrimination, or division on the basis of colour, class tribal affiliation, race, homeland and birthplace, all of which gave rise to problems. Equal rights seemed the right human solution, which in practice meant the acceptance of rights and obligation as a member of the Islamic Community. The pious person achieved sublimity and nearness to God.
The local population saw that Islam could extricate them from this bondage and provide the means for the extirpation of social evils. The new religion gave the small man a sense of this individual worth - the dignity of man - as a member of an Islamic community.
The efforts of the ulama' in implementing Islamic teachings gradually reached rulers, officials, community leaders and the ordinary people. Their efforts left its mark in such places as Banten (formerly Bantam), East Java, Macassar, Kalimantan, the Southern Philippines, Southern Thailand, Malacca, Trengganu and elsewhere. The ulama' also played a part in the administration, and some of the powerful sultans held firmly to the teachings of Islam.
Spread of Islam
After the initial introduction of Islam, the religion was spread by local Muslim scholars or ulama' from one district to another. Their normal practice was to open a religious training centre called "pondok" or hut from the small sleeping quarters constructed for the students.
In addition to giving lectures in houses, prayer houses, or mosques, they also performed tasks such as working in padi fields, gardening and craftwork and other jobs according to each individual's capabilities. The role of these ulama' was not merely that of a teacher but also that of advisor for the village families and communities. The role they played was fairly broad one by reason of their expertise and capability in more than one field of human activity. After graduating, the pupils would go back to their homeland, often in some remote corner of the country, forming a link in the chain between one ulama' and another.
Islam in the Malay Archipelago in general and Malaysia in particular follows the Shafi Madhab (school of thought). However there are many Muslims in Malaysia who do not follow any particular school. In Perlis, the state constitution specifies that Perlis follows the Qur'an and Sunnah and not a particular madhab. Many Muslims in Perlis therefore do not follow any madhab, as is the case with the followers and members of the Muhammadiyah Organisation in Indonesia.
One noteworthy feature in the religious education scene is the close relationship between the Pondok schools, the teachers and even the pupils although the distance between them may be quite considerable as from Kubang Pasir for example, or Kedah to Achen, Java, Kalimantan, Kelantan and Terengganu.
The unifying factor that makes strong ties among them is the uniformity of the system of instruction, for not only are the Holy book and the language used the same but also the socio-political problems, even though in Indonesia the Dutch were the colonial power and in Malaysia (or Malaya) the British. The colonisers whether Portuguese, Dutch or British attempted Christionisation by various means, in particular through their educational systems.
There were, however, a number of Muslims who felt that the pondok schools could not deal with the challenge of colonial education institutions. In order to overcome the problems, the Madrasatul Mashoor al-Islamiyah was established in Pulau Pinang in the year 1916 using Arabic as the language of instruction. The madrassahs taught Fiqh as well as secular subjects. This institute of learning was not merely intended to enhance the position of Muslims in Penang and northern Malaya but in Southeast Asia as well. This school chose as its inspiration the name of Syed Ahmad Al Mashoor, alternatively known as Ayid Mashoor, a leader of Arab descent on that Island.
After Malaya achieved independence on August 31, 1957, the growth of religious education at government subsidised schools was a result of sustained effort on the part of the Malay community. This can be seen at the Islamic College and the National University of Malaysia.
The best known and reputedly oldest pondok in Malaysia is that of Tok Guru Haji Muhammad Yusof or Tok Kenali, who constructed it himself in Kota Bahru, Kelantan. He received his basic education in Kelantan and then like any other pondok teacher pursued his studies in the Masjid al-Haram (the Great Mosque of Makkah).
The Tok Kenali pondok became a famous centre of learning which led to large numbers of people from different states coming to learn at the pondok, and subsequently other pondok schools were opened by some of the former pupils who in time became community leaders. This teacher-pupil- teacher network spread to Southern Thailand and Indonesia.
Some Malaysian ulama' became teachers at the Masjid al-Haram. At the time of this writing one ulama' from Kedah, Muhammad bin Abdul Kadir, and two from Petani were teachers there. Muhammad's father was also a teacher at the al-Haram Mosque.
MALAYSIA ISLAMIC FORUM - WELLCOME MALAYSIA
http://mforum.cari.com.my/forum.php?mod=viewthread&tid=379354
MALAYSIA İSLAMIC RELIEF LINKS POWER
http://irmblog.org/about/
Assalamualaikum,
Tsunami Hijabi sudah lama melanda negara ini. Ada banyak kebaikan dari keburukannya, malah, sejak saudari Wardhina serta saudari Waheeda mewarnai dunia hiburan dgn kecekalan mengenakan hijabi tanpa tunduk pada kehendak dunia hiburan komersil yg penuh hedonis, mempunyai hikmah yg cukup positif buat Muslimah di negara ini.
Topik ini akan lebih kepada memapar pelbagai fesyen busana Muslimah di samping memperkenal ikon2 Muslimah di negara kita yg mana harapnya dapat memberi impak positif pada Muslimah umumnya.
Kepada Moderator, jgnlah thread ini pula dipindahkan ke board lain, krn busana Muslimah & ikon Muslimah Malaysia adalah menyentuh Muslimin & Muslimah sendiri.
Selain itu, para forummer diminta jgnlah mengomel tak tentu hala bg sesetgh ikon Muslimah yg ditampilkan, kalau nak buat fitnah atau gosip, silalah ke board Gosip, ye.
Wassalam.
Assalamualaikum
Siapa yg tak kenal saudari Wardhina .... dahulunya seorang model iklan TV & majalah, serta artis tersohor yg digilai remaja? Beliau juga adalah VJ bg rancangan RIM Chart Melayu di NTV7!
Ditakdirkan Allah, beliau memilih hijab & meninggalkan masa lampaunya, ramai yg terkejut dgn perubahan drastik beliau & meramalkan rezkinya tertutup dlm industri seni & hiburan. Tp Allah Maha Berkuasa & Mengetahui segala-galanya. Bertitik tolak dr hijrahnya kepada Muslimah sejati, beliau menjadi aktivis masyarakat & merupakan artis pertama yg sanggup turun padang ke Acheh ketika tsunami besar melanda, malah kini Allah membuka pintu rezekinya dimana beliau adalah jurucakapa produk2 halal serta pengacara TV yg profesional.
Malah, tsunami hijabi di Malaysia juga blh dikaitkan dgn faktor Wardhina. Beliau membuka peluang kpd Muslimah hijabi lain utk bergiat dlm profesyen penyiaran & diterima masyarakat secara keseluruhan.
Saudari Wardhina kini bergelar isteri & ibu bg anak2nya. Mari kita doakan beliau terus menjadi inspirasi bg Muslimah lain di negara ini.
Wassalam
Assalamualaikum,
Kali ini adalah perihal saudari Waheeda, insan Muslimah yg cukup berbakat hasil anugerah yg dilimpahkan Allah kepadanya. Seorg penulis lirik utk lagu2 nasyid, beliau berkembang menjadi seorg penyanyi lagu2 berbentuk keislaman & kemanusiaan, amalah bakatnya sebagai pelakon komedi juga tidak dapat dinafikan.
Kehadirannya dlm dunia seni bagaikan gelombang tsunami hijabi kedua. Tidak sekali2 tunduk pd tuntutan komersil yg menjadi dogma ikutan artis2 wanita lain, saudari Waheeda kekal utuh dgn pegangannya. Masakan tidak, beliau antara ikon Muslimah yg dikenali oleh segenap lapisan masyarakat.
Impak yg beliau serta saudari Wardhina bawa memberi perangsang kepada golongan Muslimah hijabi bahwa seni & hiburan bukan utk golongan yg tidak menutup aurat, malah mampu menjadi platform dakwah yg cukup berkesan.
Wassalam
Assalamualaikum
Setelah Waheeda, pastinya saudari Bienda pula menyusul. Bekas ahli kumpulan nasyid, bakat Bienda sebagai penyanyi solo tak begitu terserlah ttp bakat lakonannya mula bersinar. Menjadi ikutan ramai remaja Muslimah, fesyen busanannya lebh kontemporari & sesuai dgn imej remaja masakini, yg disulami ciri2 hijabi.
Beliau mempunyai zaman pasang & surut dunia seni. Pengaruhnya tidak sehebat Wardhina mahupun Waheeda, ttp beliau masih meneruskan perjuangannya sbg anak seni yg menjdkan hijabi sebgai pakaiannya.
Wassalam
Assalamualaikum
Sementelah menjengah dunia seni & hiburan, lupakah kita akan ikon Muslimah yg berada di atas tampuk hierarki negara kita sendiri?
Mempunyai seorang Permaisuri yg menjadi contoh Muslimah Malaysia sejati belum benar2 terjadai, sehinggalah mantan Permaisuri Selangor, Tuanku Hajjah Siti Aishah serta Permaisuri Terengganu, Tuanku Nur Zahirah menaiki takhta sebagi DYMM Seri Paduka Baginda Permaisuri Agong.
Inilah sepatutnya menjadi contoh kepada isteri2 pemimpin2 kita! Memimpin melalui tauladan.
Mantan DYMM Seri Paduka Baginda Permaisuri Agong, Tuanku Hajjah Siti Aishah
DYMM Seri Paduka Baginda Permaisuri Agong, Tuanku Nur Zahirah
Wassalam
Assalamualaikum
Ikon seterusnya adalah saudari Heliza. Meneruskan kesinambungan Waheeda & Bienda, saudarii Heliza mencuba nasib dlm rancangan realiti, dan berjaya mendapat sokongan padu para Muslimah. Namun, bukan rezeki beliau apabila beliau tewas dlm pertandingan berkenaan.
Namun begitu, beliau adalah barisan pelapis ikon Muslimah yg masih lg berkurangan, maka hendaknya beliau takkan tunduk pada tekanan arus komersil & tetap dgn pendiriannya dgn terus mengenakan hijabi. Pastinya, beliau adalah ikon remaja Muslimah hijabi di tika ini.
Wassalam
Assalamualaikum
Kenalkah forummer sekalian dgn saudari Nurhafizah atau dikenali sbg ****? Kemunculan beliau sbg pengacara rancangan kebajikan Bersamamu menjadi bualan hangat suatu ketika dulu. Beliau menjadi ikutan para Muslimah profesional, kini beliau adalah usahawan yg agak berjaya. Alhamdulillah, beliau telah pun bergelar sebagai isteri, maka hendaknya Allah akan menjadikannya isteri yg solehah & bakal ibu yg mithali.
Wassalam
MALAYSIA ISLAMIC LOGO LINK LIST
http://www.google.com.tr/search?source=lnms&tbm=isch&sa=X&ei=CbG4UZ_AO8PwOoupgYgO&ved=0CAcQ_AUoAQ&biw=1192&bih=539&q=MALAYS%C4%B0A%20TRAVEL#tbm=isch&sa=1&q=MALAYS%C4%B0A+%C4%B0SLAM%C4%B0C+LOGO&oq=MALAYS%C4%B0A+%C4%B0SLAM%C4%B0C+LOGO&gs_l=img.3...1096621.1100832.0.1101372.26.17.0.0.0.2.280.1547.0j4j4.8.0...0.0...1c.1.17.img.ieZwxrueFOY&bav=on.2,or.r_qf.&fp=c598695f8d851d9c&biw=1192&bih=539