Bhiografi of TUNKU ABDUL RAHMAN PUTRA malysia

 TUNKU ABDUL RAHMAN PUTRA

As the Malay adage says "Tiger died from the spotted, the dead man left the name". That is the most important expression to commemorate Tunku Abdul Rahman Putra's great statesman's contribution and contribution. Throughout his life, Tunku has shown greatness as a credible leader in various fields, a fierce warrior who has a high sense of identity to liberate the country from the colonial grip. The involvement of the Malayan Union, driving UMNO leadership through the slogan of Living Malay to Merdeka, set the strategy of racial pact with the cooperation of the Malay Rulers Council has proven Tunku's leadership to achieve peaceful independence through the negotiating table. The challenges, the challenges and the hard-working deck of independence inherited so far and we as Malaysians need to feel indebted to the Tunku - Father of Independence.

Development of Islam in MalaysiaAzyumardi Azra stated that the place of origin of Islam to Southeast Asia including in Malaysia, there are at least three theories. First, the theory that Islam came directly from Arabia (Hadramaut). Secondly, Islam came from India, namely Gujarat and Malabar. Thirdly, Islam came from Bengali (now Bangladesh). [17] While the pattern of acceptance of Islam in the archipelago, including in Malaysia we can refer to the statement of Ahmad M. Sewang that, acceptance of Islam in several places in the archipelago shows two different patterns. First, Islam is accepted first by the lower layers of society, then developed and accepted by upper society or the ruling elite. Secondly, Islam is accepted directly by the ruling elite, then socialized and progresses to the lower society. The first pattern is commonly called bottom up, and the second pattern is called top down. [18] This pattern causes Islam to grow rapidly until now in malaysia.
The first pattern through trade and economic channels involving people of different ethnicities and different races meet and interact, and exchange ideas on trade, politics, social and religious issues. In the midst of this pluralistic community, of course, there are places where they gather and attend trade activities including devised strategies of spreading the religion of Islam following the emporium networks they have established for a long time. As the second pattern begins to spread through the rulers where the palace as a center of power plays a role in the field of politics and the arrangement of social life, with the support of scholars who are directly involved in government bureaucracy, Islamic law is formulated and applied, the book of history is written as the basis of legitimacy for Muslim rulers.
The remains of history that also prove the development of Islam in Malaysia can be seen after the tenth century, in the fifteenth century for example and when Brunei still joined Malaysia, One source from China mentioned there are six mosques in Malaysia and found gravestone tombstone descendants of the kings of Brunei. Sultan of Brunei when it was Abdul Djalil Jabar in 1660, his wife was sultan Sukadana daughter of Sambas. Then in 1852 there was a jami mosque built in the Cat area, in 1917 a madrasah was built in Malaysia called Madrasah Al-Mursyidah. [19] These historical facts indicate that Islam in Malaysia continues to experience developments marked by the development of Islamic knowledge and education progressively progressed.
Entering the beginning of the 20th century, coinciding with British rule, local Malay religious affairs and customs in Malaysia under the coordination of the sultans and it was arranged through a department, a council or sultan's office. After 1948, every state in the Malaysian federation has established a department of religious affairs. Muslims in Malaysia are also subject to Islamic law which is applied as a law of personal status, and is subject to the jurisdiction of religious courts (shari'ah courts) that are judged by religious judges. At the same time, science is also increasingly evolving with the establishment of Islamic colleges and established faculties and majors of religion. [20] Malaysia's pride college is University of Malaya which we now know Universistas Kebangsaan Malaysia.
Entering the post-independence era, it is clear that the pattern of Islamic development is still influenced by the authorities (top down). For, the ruler or the Malaysian government to make Islam as the official religion of the country. The legacy of the Malacca law which contains Islamic law based on the Qur'anic concept applies in Malaysia.
In addition, there is also a law of inheritance of the Kingdom of Pahang imposed in Malaysia in which there are about 42 articles outside the total of 68 articles, almost identical to the law of the Syafii school. [21] Implementation of laws based on the Qur'an, and the realization of Islamic law in line with Syafii's understanding in Malaysia at the same time indicates that Islam in the country has experienced significant development.
With the Islamization process in Malaysia which plays an important role in developing the teachings of Islam is the ulama or traders of the Arabian peninsula that in the 1980s Islam in Malaysia experienced the development and awakening which is marked by the splendor kegiaan da'wah and Islamic studies by the itelektual and organize international activities namely Musabaqah ilawatil Al-Qur'an which always followed qari qariah Indonesia. [22] In addition to that, the development of Islam in Malaysia is increasingly advanced and rapidly, with evidence of the many mosques built, also seen in the implementation of pilgrims are so good. So it can be said that Islamic municipality in Malaysia, not many obstacles. In fact, confirmed