Norshahril Saat – författare

The Suharto (1966-98) government of Indonesia and the Mahathir (1981-2003) government of Malaysia both launched Islamisation programmes, upgrading and creating religious institutions. The author argues that, while generally ulamas, or religious teachers, had to support state ideologies, they sometimes succeeded in capturing the state by influencing policies in their favour. The author builds his argument on strong fieldwork data, especially interviews, and he engages in critical discussion of comparative politics paradigms and the concept of capture.

The Suharto (1966-98) government of Indonesia and the Mahathir (1981-2003) government of Malaysia both launched Islamisation programmes, upgrading and creating religious institutions. The author argues that, while generally ulamas, or religious teachers, had to support state ideologies, they sometimes succeeded in capturing the state by influencing policies in their favour. The author builds his argument on strong fieldwork data, especially interviews, and he engages in critical discussion of comparative politics paradigms and the concept of capture.

The Suharto (1966-98) government of Indonesia and the Mahathir (1981-2003) government of Malaysia both launched Islamisation programmes, upgrading and creating religious institutions. The author argues that, while generally ulamas, or religious teachers, had to support state ideologies, they sometimes succeeded in capturing the state by influencing policies in their favour. The author builds his argument on strong fieldwork data, especially interviews, and he engages in critical discussion of comparative politics paradigms and the concept of capture.

This author of this book argues that while generally ulamas, or religious teachers, had to support state ideologies, they sometimes succeeded in ŸcapturingŒ the state by influencing policies in their favour.

The year 2019 marks Singapore's Bicentennial milestone since the arrival of Sir Stamford Raffles in Singapore in 1819. It was in anticipation of the arrival of the Bicentennial that this book, Beyond Bicentennial: Perspectives on Malays, was initiated. This book is a collection of articles from prominent individuals and academicians that touch not only on the 200 years since the arrival of Raffles, but goes back much earlier, 720 years earlier, when Sang Nila Utama first set foot on the island in 1299.This book hopes to heighten the readers' sense of history and to reflect upon how Singapore has journeyed over the last two centuries, witnessing the perseverance, trials, challenges, and efforts of Singaporeans, and to see how the nation has gone through a transformation from a feudal setting to a cosmopolitan and multi-racial society.Prior to this book, Majulah! 50 Years of Malay/Muslim Community in Singapore was published in 2016 when Singapore celebrated SG50 — an initiative launched to celebrate the nation's 50 years of independence. The book highlighted the progress, the contributions, and the challenges of the community for the past 50 years since Singapore's independence in 1965.Both books can be read hand-in-hand. While Majulah! 50 Years of Malay/Muslim Community in Singapore called on the community to reflect on the past and to look ahead, this book, Beyond Bicentennial: Perspectives on Malays, calls on readers to reflect and re-examine the position and contributions of the Malays to Singapore's history and its development, as Singapore commemorates its Bicentennial.Related Link(s)

Muslims constitute about half a million or 15 percent of Singapore's multiracial and multireligious population. In 1968, the Singapore Parliament passed the Administration of Muslim Law Act (AMLA), which led to the formation of Muis or the Majlis Ugama Islam Singapura (Islamic Religious Council of Singapore). The formation of Muis has brought about better administration of Muslim affairs in Singapore in meeting the religious needs of the Muslim community in areas like the issuance of fatwa (religious rulings), provision of halal food, management of haj (religious pilgrimage), collection and disbursement of zakat (charity tithe), running of madrasahs (religious schools) and having access to sound Islamic education. This was achieved with Muis having earned the trust and confidence of the community and ensuring the mutual facilitation of the community's, state's and society's needs.Fulfilling the Trust: 50 Years of Shaping Muslim Religious Life in Singapore is the first book that comprehensively studies the development of Muis' policies over the last 50 years since its founding in 1968. It offers an insight into the multi-faceted considerations and the overall context of the development of such policies, providing a wide-ranging and evaluative analyses of their evolution in the various work domains.The book argues that in order to better appreciate Muis' policies, one has to also understand the critical junctures, socio-historical context, diverse stakeholders and decision-makers' perspectives that led Muis to respond to issues and challenges in a certain way. This book is a valuable contribution to the community's cultural and experiential heritage, providing an indispensable resource for anyone or any institution wishing to pursue a constructive role for religious communities to equally contribute towards the betterment of a thriving plural society ensconced within a secular-based polity.

Muslims constitute about half a million or 15 percent of Singapore's multiracial and multireligious population. In 1968, the Singapore Parliament passed the Administration of Muslim Law Act (AMLA), which led to the formation of Muis or the Majlis Ugama Islam Singapura (Islamic Religious Council of Singapore). The formation of Muis has brought about better administration of Muslim affairs in Singapore in meeting the religious needs of the Muslim community in areas like the issuance of fatwa (religious rulings), provision of halal food, management of haj (religious pilgrimage), collection and disbursement of zakat (charity tithe), running of madrasahs (religious schools) and having access to sound Islamic education. This was achieved with Muis having earned the trust and confidence of the community and ensuring the mutual facilitation of the community's, state's and society's needs.Fulfilling the Trust: 50 Years of Shaping Muslim Religious Life in Singapore is the first book that comprehensively studies the development of Muis' policies over the last 50 years since its founding in 1968. It offers an insight into the multi-faceted considerations and the overall context of the development of such policies, providing a wide-ranging and evaluative analyses of their evolution in the various work domains.The book argues that in order to better appreciate Muis' policies, one has to also understand the critical junctures, socio-historical context, diverse stakeholders and decision-makers' perspectives that led Muis to respond to issues and challenges in a certain way. This book is a valuable contribution to the community's cultural and experiential heritage, providing an indispensable resource for anyone or any institution wishing to pursue a constructive role for religious communities to equally contribute towards the betterment of a thriving plural society ensconced within a secular-based polity.

The Malay/Muslim community, comprising approximately 13% of Singapore's population, is an integral part of modern Singapore's formative years. The community has come a long way and accomplished plenty. Prime Minister Lee Hsien Loong lauded the community's growth and its efforts in nation-building in the 2015 National Day Rally,"The Malay/Muslim community is an integral part of Singapore ... and they have contributed significantly to our nation's harmony and progress."50 Years of Malay/Muslim Community in Singapore highlights the progress, the contributions and the challenges of the community for the past 50 years since Singapore's independence in 1965. While progress is significant, challenges remain an uphill battle towards a comprehensive community development. As the book narrates stories from the past — the successes and the challenges — it is also important for the community to reflect and to look ahead — Majulah!

The Malay/Muslim community, comprising approximately 13% of Singapore's population, is an integral part of modern Singapore's formative years. The community has come a long way and accomplished plenty. Prime Minister Lee Hsien Loong lauded the community's growth and its efforts in nation-building in the 2015 National Day Rally,"The Malay/Muslim community is an integral part of Singapore ... and they have contributed significantly to our nation's harmony and progress."50 Years of Malay/Muslim Community in Singapore highlights the progress, the contributions and the challenges of the community for the past 50 years since Singapore's independence in 1965. While progress is significant, challenges remain an uphill battle towards a comprehensive community development. As the book narrates stories from the past — the successes and the challenges — it is also important for the community to reflect and to look ahead — Majulah!

The Al-Azhar University remains the top destination for Southeast Asian students pursuing an Islamic studies degree. The university, built in the last millennium, has been able to withstand competition from modern universities across the globe and continues to produce influential Islamic studies graduates. What are the motivations of students pursuing a degree at Al-Azhar? What are the challenges they face? Are they certain of their future and career opportunities upon their return to Singapore? This book combines both qualitative and quantitative analysis of former and current students at the Al-Azhar University. It not only hopes to develop more critical analysis of returning Al-Azhar graduates but also attempts to understand the deeper connections between Muslims in Southeast Asia, particularly Singapore, and the Middle East.

No detailed description available for "Tradition and Islamic Learning".

According to some observers, Southeast Asian Islam is undergoing a conservative turn. This means voices that champion humanist, progressive or moderate ideas are located on the fringes of society. Is this assessment accurate for a region that used to be known for promoting the “smiling face of Islam”? Alternative Voices in Muslim Southeast Asia examines the challenges facing progressive voices in Indonesia, Malaysia and Singapore today. It examines their discourses, which delve into how multiculturalism and secularism are the way forward for the diverse societies of these three countries. Moreover, it analyses the avenues employed by these voices in articulating their views amidst the dominance of state and quasi-state religious officials who seek to restrict and discipline them. Contributors to the volume include scholars, activists and observers, some of whom are victims of repression and discrimination. While most of the chapters cover developments of the last decade, some of them go back to the previous century, capturing the emergence of modernist thinkers influenced by parallel movements in the Middle East and the wider region. Others respond to recent developments concerning Islam and Muslims in the three countries: the Pakatan Harapan coalition victory in the 2018 Malaysian election, the re-election of Joko Widodo as Indonesia’s president in 2019, and recent religious rulings passed in Singapore. Readers should come not only to reflect on the struggles faced by this group but also to appreciate the humanist traditions essential for the development of the societies of these countries in the midst of change.

"An important and timely volume that addresses the changing nature of Islamic leadership in the world’s most popular Muslim country. This book debunks many (mis)perceptions that Indonesia Islam is monolithic. It also redefines dominant characterisation of Islam by Orientalist scholars, such as santri and abangan Muslims." – Haedar Nashir, Chairman of Muhammadiyah

Indonesia is the most populous Muslim country in the world, with 87.18 per cent of its 260 million population embracing the Islamic faith. However, Indonesia is neither an Islamic state nor a secular one. It adopts Pancasila as the state ideology but has a Ministry of Religious Affairs (MORA) overseeing six official religions.MORA has its genesis in Dutch colonial rule (1602-1942). It was strengthened during the Japanese occupation (1942-45) and then sustained by the post-independence Indonesia government (after 1945). The decision to keep MORA was to compensate those who had aspired for the enactment of the Jakarta Charter in the era of Sukarno but failed.This article examines how MORA has been managed under President Joko Widodo (Jokowi) from 2014 till the present. It highlights similarities and differences in Jokowi's control of the influential ministry compared to his predecessors. In 2014, even though Jokowi was elected on a reform agenda, he left MORA untouched.After the 2019 election, Jokowi appointed Fachrul Razi, a retired general as Minister of Religious Affairs, departing from the past practices of naming a religious scholar (ulama) or a religiously trained person (santri) to that position. This demonstrates a wish on the part of the President to shake up the ministry and to exert control over the institution. This decision, however, has alienated core supporters in NU who helped him get re-elected in 2019.

Islamic religious teachers (asatizah) and scholars (ulama) play a significant role in providing spiritual leadership for the Singapore Malay/Muslim community. Lately, the group has been cast under the spotlight over a range of issues, from underperformance in the national examination, their ability to integrate into the broader society, exposure to radical and conservative ideas such as Salafism from the Middle East, and unemployment. Reaching for the Crescent examines a growing segment within the group, namely Islamic studies graduates, who obtained their degrees from universities in the Middle East and neighbouring Malaysia and Indonesia. It identifies factors that condition the proliferation of Islamic studies graduates in Singapore, examine the dominant religious institutionsthey attend, the nature of Islamic education they received, and their challenges. It tackles the impact of their religious education on the spiritual life and well-being of the community. Based on qualitative and quantitative data collected, the book calls for a rethinking of a prevailing discourse of Arabization of Singapore Muslims and academic approaches that focus on madrasah education and Islam through the security lens.

Trending Islam maps and discusses key personalities, groups or institutions that influence Muslims in the region. This book dedicates more space to discuss the role of the Internet in disseminating religious discourses. Internet's role, in particular the use of social media either to advance interpretations of Islamic ideas or to gain influence in the public sphere, is becoming more significant as it allows information to spread faster and wider. While not discounting traditional issues such as extremism and terrorism, matters that continue to affect many people's lives in the region, the book delves into the interaction between violent and non-violent extremism and the liberal and progressive responses to them. Trending Islam covers the transmission of Islam in several countries and some case studies.

Since the Islamic resurgence hit Southeast Asia in the 1980s, Muslim societies now have greater aspirations for adhering to the Shariah, the body of laws meant to govern Muslims’ day-to-day lives. At the institutional level, the desire for this compliance manifested in the establishment of various institutions such as Islamic banking and financial programmes. At the personal and societal levels, there are increasing demands for the provision of halal-certified goods and services, most commonly in the food and beverage industry. However, increasingly, compliance to the Shariah is no longer limited to laws or ensuring that food and beverages are halal, but has become an entire lifestyle. The rise of the Muslim middle class in Southeast Asia has catalysed this preference. Muslim consumers now demand that products in other industries, such as fashion, sports, tourism, medicine and personal hygiene, should also be Shariah-compliant and even reminiscent of the time in which Prophet Muhammad lived. This book analyses the various social, economic, and political forces that have contributed to such trends across many countries in Southeast Asia. In identifying these trends and the forces that shape them, it discusses the potential consequences of such a lifestyle on society, specifically in entrenching various forms of stratification.

Youths in Southeast Asia have been active in making their voices heard in politics and in society, both online and offline. However, comparative studies on their civic engagement across the region remain wanting. This pilot study, conducted by the Regional Social and Cultural Studies Programme (RSCS) at the ISEAS – Yusof Ishak Institute, gathers insights from educated youths across selected Southeast Asian countries. Between August and October 2024, the team surveyed undergraduates from six Southeast Asian countries: Indonesia, Malaysia, the Philippines, Singapore, Thailand and Vietnam. The survey drew responses from 3,081 participants, attaining a generally balanced representation of female and male respondents, and of students from STEM (Science, Technology, Engineering and Mathematics) and non-STEM majors. Respondents were evenly spread across the ages of 18 and 24. This paper highlights some key findings from the survey, focusing on four broad themes: (1) the issues that concern youths the most; (2) their levels of religiosity and political engagement; (3) their optimism towards the political system, law enforcement and economic outlook; and (4) their online and offline participation.

Youths in Southeast Asia have been active in making their voices heard in politics and in society, both online and offline. However, comparative studies on their civic engagement across the region remain wanting.The survey drew responses from 3,081 participants, attaining a generally balanced representation of female and male respondents, and of students from STEM (Science, Technology, Engineering and Mathematics) and non-STEM majors. Respondents were evenly spread across the ages of 18 and 24.