This book describes the Islamisation process that has unfolded in Malaysia over the last fifty years and provides feedback from in-depth interviews with 100 individuals from Malaysia’s “educated classes”, or the “elite”, regarding their reactions to the changes that have accompanied Islamisation and how they feel it has impacted them. It includes a brief overview of Islamisation globally and a brief history of Malaysia, focusing especially on those aspects relevant to the book’s subject. The book gives a comprehensive explanation of how and why Islamisation occurred in Malaysia and illustrates the extent of change that has accompanied it. The feedback from the research participants includes special analysis of reactions from Muslim women and non-Muslims. The reasons behind there being so little public debate about Islamisation and the concerns that this group of people have about what is happening is also explained. Finally, the author gives his opinion on the impact the change in government in May 2019 is likely to have.

Mahathir Mohamad’s legacy as Malaysia’s longest serving prime minister (1981–2003) is deeply controversial. His engagement with Islam, the religion of just over half Malaysia’s population, has often been dismissed as partisan maneuvering. Yet his willingness to countenance a more prominent place for Islam in government and society is what distinguished him from other modernist politicians, and his instinct to set Malaysian politics against the backdrop of the wider Muslim world was politically astute. Author Sven Schottmann argues that Mahathir’s transformative effect on Malaysia can only be fully appreciated if we also take him seriously as one of the postcolonial Muslim world’s most significant political thought leaders. Schottmann sees Mahathir’s representations of Islam as a relatively coherent discourse that can legitimately be described as “Mahathir’s Islam.” This discourse contains Mahathir’s assessment of the economic, political, and sociocultural problems facing the contemporary Muslim world and the range of solutions and corrective measures that he proposed Muslims should adopt. His ideas are fraught with flaws and contradictions. On the one hand, he emphasized the individualistic, egalitarian, pluralistic, democratic, and dynamic qualities of Islam. On the other, his government enacted legislation and acquiesced in the activities of religious bodies that curtailed religious freedoms of both Muslims and non-Muslims. His ideas contributed to Malaysia’s worsening state of interethnic relations, yet his insistence that every Muslim had the right to speak for Islam may have, paradoxically, prepared the ground for a future democratization of Malaysian politics. Mahathir’s Islam is based on rigorous analysis of Mahathir’s speeches, interviews, and writings, which the author is able to link to parallel processes elsewhere in the Muslim world—Indonesia, the Middle East, Pakistan, Turkey, and diaspora communities in the West. Mahathir’s Islamic discourse, Schottmann suggests, must be read against the wider late twentieth-century resurgence of religion in general, and the post-1970s Islamic revival in particular. Balanced in approach and engagingly written, this book will be of interest to scholars and students of political science, religious studies, and others interested in Malaysia, Southeast Asia, or Mahathir himself.

The Oxford Handbook of Islam and Politics, with contributions from prominent scholars and specialists, provides a comprehensive analysis of what we know and where we are in the study of political Islam.

This book describes the Islamisation process that has unfolded in Malaysia over the last fifty years and provides feedback from in-depth interviews with 100 individuals from Malaysia’s “educated classes”, or the “elite”, regarding their reactions to the changes that have accompanied Islamisation and how they feel it has impacted them. It includes a brief overview of Islamisation globally and a brief history of Malaysia, focusing especially on those aspects relevant to the book’s subject. The book gives a comprehensive explanation of how and why Islamisation occurred in Malaysia and illustrates the extent of change that has accompanied it. The feedback from the research participants includes special analysis of reactions from Muslim women and non-Muslims. The reasons behind there being so little public debate about Islamisation and the concerns that this group of people have about what is happening is also explained. Finally, the author gives his opinion on the impact the change in government in May 2019 is likely to have.

This book presents an ethnographic study of the Jamā‘ah Tablīgh in Kuala Lumpur, Malaysia, and Banda Aceh, Indonesia. It explores the nature of organised religious practice within this Islamic missionary group, and illustrates the situation of faith amongst the members, which is coloured by Sufist elements. A central focus of the study is an exploration of the situation of faith, or religious awareness, of members of Jamā‘ah Tablīgh by undertaking a detailed examination of the aims and distinctive practices of the organisation in individual chapters. The book develops a pyramid of religious awareness which enables an understanding of the religious experiences of Muslims in terms of three aspects: sharī‘ah, haqīqah (reality), and ma‘rifah (gnosis). The pyramid offers a conceptual model of an internal problematic common to Muslims in relation to their beliefs, and the organisation and conduct of their daily lives. The book is particularly significant for the insights it provides into how a desire to reinstate an Islamic caliphate, as part of a return to al-Qur’an and al-Sunnah, may be realised in the contemporary period, through radical yet non-violent means, drawing heavily on the mosque-based form of government implemented by the Prophet Muhammad in Medina. This study will also prove to be useful for studies of other, non-Islamic, religious groups, where the religious person is one who submits him or herself to God. A further argument of the book is the proposal that the highest level of human being is insān kāmil (the perfect man), that is, one who has utilised his active intelligence.