A Muslim Archipelago: Islam and Politics in Southeast Asia by Dr. Max Gross

By Dr. Max Gross

Writer and previous Dean of the college of Intelligence reports on the Joint army Intelligence collage Dr. Max Gross’s goal is to take advantage of heritage to provide an explanation for today’s Islamic insurgencies in Indonesia, Malaysia, Thailand, and the Philippines and to supply views for the long run. Muslim Archipalego’s precise contribution is that it brings jointly in a single reference a mass of data at the insurgencies in Southeast Asia. the rustic bills are distinctive and thorough as to occasions, agencies, dates, and individuals. This paintings is illuminated by way of the author's greater than 3 many years of provider in the nationwide Intelligence group. His local services usually has been utilized to important exams for the group. With a data of Islam extraordinary between his friends and an unquenchable thirst for selecting how the objectives of this faith may well play out in parts faraway from the point of interest of so much policymakers' present recognition, the writer has made the main of this chance to acquaint the Intelligence neighborhood and a broader readership with a strategic appreciation of a area within the throes of reconciling secular and spiritual forces.

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Additional resources for A Muslim Archipelago: Islam and Politics in Southeast Asia

Sample text

Indian immigrants also played many private sector roles as well, such as truck, bus, and taxi drivers, night watchmen and rubber plantation workers. This immigration was so substantial that by the 1930s the demographic portrait of the Malay peninsula had changed radically. Whereas the population at the beginning of the 19th century had been almost wholly Malay, by the mid-20th century Malays constituted only about 50 percent in their own country, Chinese about 35 percent, and Indians (both Hindu and Muslim) 10 percent.

This implied eating and dressing in an “Arabic” fashion in imitation of what was believed to be the Prophet Muhammad’s style, characteristics that separated the youthful adherents from their Malay elders. Mosque-based in its operations, Jamaat Tabligh groups either built or took over existing mosques that became centers of worship and further missionary activity. Simple and inoffensive in its approach, the movement was not perceived to be threatening and was at least tolerated if not actually encouraged by Malaysian authorities.

Highly critical of groups like 37 Gilles Kepel, Jihad: The Trail of Political Islam, 92. Barton, “Islam, Society, Politics and Change in Malaysia,” 105. 39 Kepel, Jihad: The Trail of Political Islam, 94. 40 Sundaram and Cheek, “The Politics of Malaysia’s Islamic Resurgence,” 847. Arqam was one of the Prophet Muhammad’s companions in Mecca who had assisted him during his night flight to Medina in 622 AD. Like the Takfir wa Higra movement in Egypt that also made renunciation of the old sinful society (takfir) and emigration (Hijra) to a new place the symbol of their movement, in a similar way Ashaari Muhammad invoked the house of Arqam (Darul Arqam) as a symbol of renouncing society and finding refuge in a safe place.

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