Documenting Knowledge through Oral History: Islamic Awareness among the Malaysian Malays

Definition of the Middle Income Class

Being affluent, educated and agent of social change, the middle class gain prominence by their income level, and become a pressure group in struggling to the issues pertaining social change and socio-economic development. Based on the latest measurement of the social class status in Malaysian perspective, this paper utilizes a combination of the occupational categories and household income to define the middle class. According to the Tenth Malaysian Plan 2011-2015, the household income range according to social class in 2009, for middle 40 per cent of the households is between RM 2,300 to RM 5,599, while the top 20 per cent of the households is greater than or equal to RM 5,600 ( The Tenth Malaysia Plan 2011-2015 , 2010). A study that was conducted by Wan Nor Azriyati, Noor Rosly and Kuppusamy (2011) indicated that the lower-income category are those earned RM1000 or less; the lower-middle income category are those earned between RM 1,501 and RM 2,000; the middle-middle category are who earned between RM 2,001 and RM 4,000; the upper-middle income are those earned between RM 4,001 and RM 6,000; and the high income group are those earned RM 6001 and RM 8000 (Wan Nor Azriyati et al., 2011). The occupational model of Abdul Rahman Embong (2002), and the household income range used in the Government Transformation Plan 2011-2015 document and Wan Nor Azriyati et al. (2011), are adapted as a guide to conduct this study.

From this household income range, the middle income class can be categorized by those who earns between RM 2,301 to RM 5,599, and the middle class with the high income or the upper-middle income who earns between RM 5,600 and above than RM 10,000. Underpinning the above classification, middle class then refers to professionals, technical, administrative, managerial workers, clerical and service sector who earn minimum household incomes between RM 2,300 to RM 10,000 and above per month.

2.2 The Malay Middle Class and the Islamic Resurgence

Islamic Resurgence can be defined as a description of efforts and attempts to regenerate Islamic way of life guided by Divine source of the Quran and Sunnah through creating the awareness of Islamic practices, values, and social order in the daily lives of Muslims (Dessouki, 1982; Khurshid Ahmad, 1983; Chandra Muzaffar, 1987; Sundaram & Ahmed Shabery Cheek, 1988; Esposito, 1991; Huntington, 1996; Ahmad Fauzi Abdul Hamid, 1999).

Islamic Resurgence can also be described as a phenomenon where there are increasing responses on the religious physical ritual observations such as, “…mosque attendance, prayer and fasting, production of religious activities, programs and publications. However, more emphasis is given on Islamic dress and values, and the renaissance of Sufism (mysticism). This broader-based revival has also been complemented by Islam’s reaffirmation in public life: like an increasing effort in Islamically oriented governments, organizations, laws, banks, social welfare services and educational institutions” (Esposito, 1995, p. 10).

A great variety of studies on Islamic Resurgence in Malaysia which have appeared in the past three decades have related this phenomenon with the emergence of the middle class. Rapid development of Islamic Resurgence as a result of several efforts to re“Islamise” the Malays in particular, and purify their belief, have concerned many contemporary Western and the Middle Eastern scholars, such as Nagata (1980, 1984, 1994), Esposito (1983), Camroux (1996), Roff (1998), Hamayotsu (2002), Funston (2006) and Stark (2008) on the discussion of Islamisation in Malaysia.

Some local writers have embarked the discourse on this religious social change in observing Malaysian Malay Muslims’ commitment on the Islamic belief (Mohamad Abu Bakar, 1981, 2005), the middle class’ commitment and increasing responses on the Islamic Resurgence (Shamsul Amri Baharuddin, 1983; Zainah Anwar, 1987; Chandra Muzaffar, 1987; Husin Muttalib, 1990, 1993), their participation in Islamic politics and social aspects (Nurul Asma Mazlan, Wan Kamal Mujani & Noor Inayah Ya’akub, 2012), the state initiative for Islamisation projects (Ahmad Fauzi Abdul Hamid, 2007, 2010; Muhammad Syukri Salleh, 2000; Liow, 2009) and religious physical observations (Sharifah Zaleha Syed Hassan, 1999; Saodah Abd. Rahman & Abu Sadat Nurullah, 2012; Mohammad Redzuan Othman, 2015).

Of all the studies on the above matters, only the study by Ahmad Sunawari Long (2010) focuses on the impact of Islamic Resurgence on the Malay Muslim middle class’ religious practices and commitments in Klang Valley. Through the quantitative method he distributed 630 sets of questionnaires to respondents who resided or worked in Klang Valley. He analyzed data primarily from secondary sources like books, academic articles and television programs and discovered that Islamic Resurgence has delivered both positive and negative impacts on the Malay Muslim middle class’ religious practices and commitments. Positively, it contributes to the emergence of the great number of moderate Muslims and to the development of Islam in Malaysia as a whole. On the other hand, it also contributes to extremism and the low degree of religious tolerance.

Ahmad Sunawari (2010) acknowledges that the government has predominantly contributed to the current tendency of religious commitment through its internal and foreign policies, but did not highlight the significant role played by the prominent dakwah organizations which have been led by the middle income class. Contributions by the later organizations cannot be understated in their role to assist the progressive development of Islam in Malaysia. Over the years much has been contributed by the middle income class towards the development of the country, particularly on the religious aspect. However, not much is known and readily available and documented to enhance our understanding. Therefore, this paper attempts to explore the role and contributions of the middle class’ tendency on the religious aspects of life in an effort to document their convictions and commitments towards Islam. The emergence of the Malay middle income class does not only help to upsurge the economic development of the country, but also boost the sustainable economic growth that is guided by the religious values and principles.

Islamic Resurgence in Malaysia is always linked with the growth of students’ dakwah movement and youth activism which leads to the formation of civil society such as, Muslim Youth Movement of Malaysia (Angkatan Belia Islam - ABIM), The National Association of Muslim Students Malaysia ( Persatuan Kebangsaan Pelajar Islam Malaysia - PKPIM) and traditional dakwah organization of Al-Arqam (Mohamad Abu Bakar, 1980; Ahmad Fauzi Abdul Hamid, 1999; Sharifah Zaleha Syed Hassan, 2005; Mohd Jamil Mukmin, 2009; Siti Hamisah Manan, 2009). Subsequently, these intellectual and educated groups have brought about many changes which can be seen through the government’s responses to the demands of these groups in socio-cultural and educational reforms, administrative and management, economic policy and legal reforms. This is supported by Shamsul Amri Baharudin (1997, 1999) who also acknowledges the influence of Islamic Resurgence or dakwah groups which were initiated by members of new middle class or well-known as Melayu Baru , some of whom were cabinet ministers, senior bureaucrats, corporate figures and academicians.

Dakwah is undoubtedly a social force which continues to shape many events in the late 1980s. The remarkable impact of dakwah movements gave significant changes in understanding Islam comprehensively, introducing the Islamic terms and diminishing the un-Islamic traditions, which for a long time has taken place in Muslim practices (Nagata, 1980). Each dakwah movement and the Malay-based Islamic parties such as, United Malays National Organisation (UMNO) and Islamic Party of Malaysia (PAS) participated and contributed to religious awareness and patterns of Islamism in Malaysia (Ahmad Fauzi Abdul Hamid, 2008).

3.1Research Design

This study is primarily conducted based on exploratory qualitative methodology for this multidisciplinary historical and socio-religious study. Documentation of knowledge through the semi-structured in-depth interviews with five informants of the Malay middle income class was conducted using oral history technique. The informants were chosen from a group individuals who are pioneers, who started their active involvement in Islamic activities in the 1970s in Selangor and Kuala Lumpur. Being pioneers, they share common thoughts and experience with regard to Islamic Resurgence.

Interview sessions were conducted with selected representatives of the Malay middle income class to obtain their insights and opinions on Islamic Resurgence and its impacts on their religious commitment. The researcher carried out themes or dimensions from interview transcripts. The themes and dimensions created were analysed in descriptive and content analysis.

3.2 The Selection of Informants

Sample in this qualitative research was selected purposefully guided by a set of criteria. Using purposeful sampling would be able to understand the phenomenon of Islamic Resurgence and how its influence on the middle income class in Selangor and Kuala Lumpur. The strategy for purposeful selection of information-rich cases is based on a specific type of purposeful sampling, that is criterion sampling (Patton, 1990). According to Patton, the purpose of criterion sampling is to pick all cases that meet some criteria. In the context of the current study, the samples chosen fit the set of criteria.

Justification for the choice of sampling in this study was based on three criteria. First, sampling was chosen through categorical selection which represented by the Malay individuals from the middle income class. Second, the Malay middle class individuals are those who live and work in Selangor and Kuala Lumpur. Third, the middle class individuals who are selected in the study are those who witnessed, participated, contributed to and have knowledge on Islamic consciousness activities among the Malay in Selangor and Kuala Lumpur.

3.3Data Analysis

Through the interviews, meaning data was gathered. Each interview session took on the average, two and a half hours to complete and the sessions were recorded based on the permission by the informants. Subsequently, the content of the interviews were transcribed in the Microsoft Word document format. Data was manually analysed according to the thematic analysis principles whereby patterns of meaning were identified throughout the transcripts. This involved a highly iterative process by a comparative analysis of patterns emerging from the data before categories were developed and named.

4.1 Islamic Awareness among the Malay Middle Income Class

The Malay middle income class informants were chosen from diverse professions. Most of them had attended the Western educational orientation which was inherited from the colonial power after Malaysia gained independence. Albeit having academic qualifications in different disciplines, they have shown relatively similar convictions to religious practices. In fact, their educational background does not limit their quest to deepen their faith and exhibit significant manifestations in thoughts and practices. Most of the informants demonstrated a significant adherence to the religion of Islam and thus resulting in high commitment to religious practices and spiritual activities throughout their lives.

The following discussion is divided into several sub-themes, as to highlight how Islam has impacted the lives of the Malaysian Malay middle income class.

Increased in Their Religious Obligations

Islam orientates the informants to spiritual or religious enhancement programs, such as usrah (religious circles), religious talks, recitation of du’a (prayers) and Qur’anic recitations and tazkirahs. The Malay middle income class also attempt to oblige to the Islamic teaching through high religious commitment in their obligations and practices. Almost all informants of the Malay middle income class describe themselves as pious believers to the Islamic rules. Their tendency on the religious practices are supported by the public spheres that they are involved in, such as, their attendance in congregational prayers at the mosques and musollas , involvement in the Islamic-based organizations and in the general dakwah activities, participation in dakwah in the form of politics, or even in the context of religious activities for the ordinary public audiences, especially in the perspective of the multi-ethnic society in Malaysia.

“It is for sure my commitment to oblige to compulsory religious obligations besides the optional practices. When I join in the Islamic-based political party, my political commitment helps me to develop and influence other religious obligations. It also helps me to inculcate Islamic culture in my family.” (I1)

“Because of my Islamic background, my tendency is also towards Islam. When I was in ABIM, I learned tamrin (Islamic training) syllabus and usrah curriculum”….In ABIM we are trained to avoid all sins.” (I4)

“This means that we practise the obligatory and the optional practices as what had been shown by the Prophet. The obligatory practices need to be accomplished, while the optional ones need to be increased… If someone understands the advantages of performing congregational prayer especially during the fajr prayers, then he will do it even he has to crawl…In the past I did not understand (Islam). But after pursuing knowledge and we searching for it, then we realized our ignorance. Therefore, Jamaah Tabligh want to create Islamic environment, and it hopes that Muslims will return to Islam.” (I5)

Through the phases of Islamic Resurgence, there exist a concerted effort by Islamic organizations, the government and the community to offer a platform for the people to enhance their understanding of it. This is done through formal and informal programs within localities easily accessible by the people. This somehow creates an eco-system for the enhancement of their religious understanding and obligations.

Participation in the religious community activities and dakwah movement helps to increase the middle income class’ religious practices and obligations, either in its specific forms of ibadah (obligatory and optional Islamic practices) such as, five times daily prayers, fasting, paying the alms giving ( zakah ), performing hajj to Makkah, performing umrah or visiting sacred places of Makkah and Medina; or in its general forms of ibadah , like working, contributing to charities and donations and helping those in needs with the intentions that all deeds are for the sake of Allah SWT, the Almighty.

Strong Commitment to Islamic Dakwah Activities

Most of the informants found that it is their responsibility to disseminate the knowledge about Islam, to spread the message of Islam to others by inculcating religious values in work ethics, to familiarise the staff with Islamic culture at the workplace and do their best to show their high commitment to Islam in their daily practices.

“When I was in the main position in an oil and gas company, I took the initiative to conduct usrah (religious circles), invited a famous Ustaz Farid Ravi to give religious talks at my office during the lunch time. I saw that the staff improved their commitment to Islam”. (I1)

“Before we start working, we would listen to Qur’anic recitations. The head of the departments and divisions will give a ten-minutes talks on religion. Before you start working, you read du^ca (prayers) and return with du^ca … I am now a wealthy hundred million individual, but I have my corporate social responsibility. I spend my money in a socially responsible manner. I put in values to my staff. I introduced to them to Islamic ethics and morality…” (I2)

“When I work on the dakwah, my motivation is that Allah will help me and I should help my friends to solve their problems.” (I3)

Based on the desire to spread Islamic teaching in the society, the informants followed the path set by the Prophet (pbuh) through direct engagement activities with the community. This has proved to be an effective approach which resulted in increased number of believers who gained better understanding of the religion.

The Malay Middle Income Class and Their Participation in the Islamic Resurgence

Among important characteristics or signs of Islamic awareness is the active participation of the Malay middle income class in Islamic Resurgence and activities.