1.0 INTRODUCTION

Since the Malacca Sultanate in the fifteenth century, Islam has been intimately linked to Malaysian politics and government affairs; however, its contemporary origins can be found in the start of British decolonization, which gave rise to the Malay nationalist movement and Malaysian Islamic politics. From Malaysia's independence in 1957 till now, one of the primary features of the Malay identity is Islam, which has been a source of political motivation. Since the 1980s, religion has gained prominence while race has been a constant since the 1950s (Amsyar, 2022).

The political landscape in Malaysia has witnessed the politicisation of Islam, which is exemplified by the 'Islamization race' between UMNO and PAS. The more secular UMNO and the more religious PAS, the two main Malay-Muslim parties, have been vying for control of the Malay-Muslim vote. It primarily emphasises on the paradoxes and inconsistencies that bewildered UMNO's plan to undermine PAS at this time. It demonstrates how UMNO's portrayal of PAS as localised fundamentalists obscures the reality that internal divisions over the nature of Islam in modern Malaysia have led to an incoherent strategy against the Islamic opposition that serves to further rather than halt PAS's politicisation of Islam (Liow, 2021).

The Islamic movement in Malaysia, headed by President Datuk Seri Tuan Guru Haji Abdul Hadi Awang, is represented by Parti Islam Se-Malaysia (PAS), a constituent party of the National Alliance. One of the parties of the Perikatan Nasional coalition, which rules the federal government, is PAS. Along with being a part of the ruling party for the governments of Johor and Perak, it is also the party in power in Kelantan, Terengganu, and the Kedah State Legislative Assembly. In the 2018 Malaysian General Election, PAS, IKATAN, and BERJASA formed a new partnership known as the Prosperous Idea. For the first time since PAS' founding, the party ran candidates for more than 70 parliamentary seats, or 158 parliamentary seats. seats. if they battle for a clear majority of 112 legislative seats, they will either enter a minority administration after the election or oppose the installation of a technocrat government. They

also presented the Master Vision of a Prosperous Nation (WINS) and a Mature and

Prosperous Political Culture (BPMS) (Jan, 2020).

Following the 2018 election, PAS managed to hold onto its seats in Kelantan and

Terengganu, where it overcame BN to win 18 Dewan Rakyat seats (16.9 percent control). The

following factors determine Terengganu's political features, religious doctrine and philosophy,

and the components of PAS's victory in the East Coast: the national issue of Najib Razak's

failed policies, Tun Dr. Mahathir Mohamad's position, the rise of youth, power and machinery,

and the predicament/crisis of UMNO In the spirit of "ummah peace," PAS also collaborated

with UMNO, its longtime foe, and on September 14, 2019, an agreement known as Muafakat

Nasional was inked.

In addition to attempting to win over non-Muslim votes in Malaysia, the rivalry between

UMNO and PAS has intensified the struggle for the hearts and minds of Malay-Muslim voters.

In an effort to win over the public, both parties have adopted significant Islamic-related policies

and deployed Islamic symbols. Symbolism has emerged as a crucial tool for expressing

Muslim identity in a very heterogeneous society like Malaysia, where Islam has been integral

to the state since its founding, while also barely impinging upon the rights of other minorities.

Beginning in the 1930s, the discussion among the Malay elite on the proper place of Islam

in daily life became more heated, giving rise to a distinct interpretation of Malay nationalism.

For years, Malaysian politics have been defined by the persistent desire for a less secular

state, which has exacerbated divides in Islamic politics. In the meantime, Malaysia's ethnic

division has been exacerbated by the division between Islamists and secularism. The majority

of Malays are Muslims, whereas the majority of ethnic minorities are not, and Islamist

organisations have combined a Malay nationalist message with their religious appeal. With

the majority of Malays adopting Islam and joining secular minority groups, race and religion

are becoming more and more merged.

2.0 THE ROLES OF ISLAM IN MALAYSIAN POLITICAL

2.1 Shaping government policies and legislation.

In Malaysia, Islam plays an important role in shaping the country's political landscape.

In a predominantly Muslim country, Islam often influences government policies, laws, and

even social norms.

Since Malaysia's independence in 1957, Islam has historically had a major influence

on the country's politics and legislation. This can be seen in the Federal Constitution

where Islam is recognized as the official religion of the country. "Islam is the religion of the

Federation, but other religions can also be practiced safely and peacefully in any part of

the Federation," stated in Article 3 of the constitution (Malaysia, 2016). Consequently,

Islamic principles have been incorporated into the laws and policies of the government.

In Malaysian society, Islamic law, also known as Sharia law, has been applied in some

areas, especially in family law and religious matters. This legal system, which has its roots

in Islamic thought, has affected many facets of governance by influencing decision-making

processes at the highest levels of government. However, the jurisdiction of

Shariah Courts is extremely restricted, especially when it comes to criminal law. Its

authority pertains only to individuals who identify as Muslims, and it is limited to the

jurisdiction granted by federal law regarding offenses (Makh… (2024)).

Besides that, Important political figures in Malaysia have also influenced how Islam is

reflected in laws and policies. One such influential person is Mahathir Mohamad, the

prime minister of Malaysia with the longest tenure, who promoted Islam as a unifying

factor in Malaysian society. Mahathir implemented policies during his presidency that

aided in the Islamization of a number of areas, such as the economy and education. The

politicization of Islam in Malaysia was significantly influenced by his leadership, paving

the way for further advancements in the religion's role in politics (Schottmann, 2018).

2.2 Promoting Islamic education and institutions.

Islam has always been a major factor in Malaysian politics, with political parties including Islamic institutions and education in their platforms. Important figures in Malaysian politics have supported Islamic causes, impacting the country's course. We can learn more about the complex interplay between religion and politics in Malaysia by looking at the contributions made by significant figures and their initiatives to support Islamic institutions and education.

The creation of Islamic schools and universities is an outstanding example of the role that Islam plays in Malaysian political parties that support Islamic institutions and education. Leading the charge to promote Islamic education in the nation is the Islamic Party of Malaysia (PAS). To give students a platform to learn about their religion and culture, PAS has established a number of educational institutions, including Islamic schools and universities.

One of example a school that was established by PAS in 1988 is Pusat Asuhan Tunas Islam (PASTI). In order to fulfil its mission of community service, PASTI activities serve the whole Malaysian community, not just the children of PAS members. Party activists are in charge of the activity because it is a party activity (Zaki, 2024). PASTI's vision is to raise pious and intelligent Children in Malaysia through Islamic Preschool Education. Other than that, if they want to continue their education in PASTI, they can enter Sekolah Rendah Integrasi Teras Islam or SRITI. These educational establishments prioritize Islamic studies, Quranic teachings, and Islamic values in addition to standard academic subjects. PAS wants to raise a generation of Malaysians who are devoted to preserving Islamic values and well-versed in their religion by advancing Islamic education.

2.3 Shaping interfaith relations and promoting Islamic.

In Malaysia, a diverse and multicultural country, Islam plays an important role in

building interfaith relations and promoting Islamic values in the political world. With a

population of many diverse races and religions, including Malay Muslims, Chinese

Buddhists and Indian Hindus, promoting religious unity and understanding is essential to

the country's stability and unity.

One of the roles of Islam in Malaysian politics is its influence on interfaith relations.

Malaysia is proud to be a multi-faith society with religious freedom enshrined in its

constitution (Malaysia, 2016). Individuals and communities have the freedom to practice

their religion, which is considered a fundamental human right around the world. However,

tensions and conflicts between different religious communities do exist for example May

13 event the biggest race riot happened in Malaysia. PAS and its leaders played a crucial

role in preventing further racial strife after the May 13, 1969 conflict. The late Ustaz

Hassan Shukri's actions helped prevent violence in Kelantan, showcasing Islam's

emphasis on peace and harmony with non-Muslims (Nor, 2022). By promoting interfaith

dialogue, cooperation, and understanding, Islamic leaders and organizations can help

bridge the gap between different religious groups and foster a sense of mutual respect

and acceptance.

The promotion of Islamic values in Malaysian politics also includes public discourse

and rhetoric. Politicians frequently use Islamic teachings and principles in their speeches

and policies to appeal to the country's Muslim majority and also non-Muslims. This is

evident in the use of religious language and symbols in political campaigns, as well as the

promotion of Islamic charitable and social welfare programs. We can see that the

promotion of Islamic values in politics has drawn the interest of other races, with as many

as 50 non-Muslims joining the PAS party in Kelantan resulting from the Inter-Racial

Harmony Dialogue Council. As we all know, Kelantan is ruled by the PAS party, and the

non-Muslim community in Kelantan is always given special attention by the government,

as well as various forms of assistance from the state (HARAKAH DAILY, 2024).

3.0 THE IMPORTANCE OF POLITICAL ISLAM IN MALAYSIA

Political Islam in Malaysia has grown to be a significant force, influencing the political and social environment of this country. It has been stated that Parti Islam Se-Malaysia (PAS), the country's largest Islamic political party, has contributed to the rise of religious conservatism in Malaysia. This is a result of PAS's support of traditional Islamic beliefs and practices. Particularly in the Malay rural areas, PAS has become increasingly more popular than its small base of supporters (Amir Yusof., 2024).

3.1 Legal Framework in Malaysia.

Islamic law (Shariah) and secular law are two of the many influences that have shaped Malaysia's dynamic legal system. Islam's historical significance provides the primary reason for the significance of political Islam in the framework of law. Tanah Malaya, the Malay Peninsula, has been significantly shaped by Islam. Islamic law was initially applied to the judgement of civil and criminal cases (Haji Mohammad Na'im., 2023). Common Law, however, took priority since colonial rule restricted its usage. Before Malaysia's independence, Islamic scholars and reformers worked to secure Islam's place in the Federal Constitution.

Based to the Malaysian Constitution, Islam is the "Federal religion," signifying that it plays a central role in Malaysian society and is given primacy in national governance. Every state has a Sharia court that resolves cases according to Islamic law. The 1988 constitutional change eliminated civil courts' ability to hear appeals from rulings made by Sharia courts. Sharia law is only applicable to Muslims and regulates family law, personal status, and religious practice. Muslim cases, including those regarding marriage, divorce, inheritance, and disobedience are heard by shariah courts (Yasmine, 2024).

3.2 Islamic Education and Curriculum.

Since Malaysia's unique socio-political environment, political Islamist organisations like PAS have a significant influence on curriculum and educational practices in Malaysia. This is because of the fact that Islam not only dominates in this country but also has a [unreadable]

significant influence on politics and public life. A common way to measure the political

significance of Islam in Malaysian curriculum and education is through its ability to

influence policy. Islamic political parties frequently support national curriculum plans that

give Islamic education and values first priority. They could push for the appointment of

religious experts to positions of authority in schools, the addition of more Islamic

curriculum, and the development of the Islamic ethos in the classroom (Lukman, 2023).

There are two separate education systems in Malaysia that offer both secular and

Islamic courses of study. Muslim students in this country are required to take Islamic

education, sometimes known as "Religious" education. The study of the Quran as well as

Islamic morality, ethics, and law are taught. The impact of political Islam in Malaysia has

been fairly effectively reflected in the way the government has allocated funds and

encouraged the growth of Islamic educational institutions (Sponsored, 2023). This is to

ensure that Islamic ideals can be incorporated into a variety of community life, including

education, because of Malaysia's legal framework that emphasizes Islam as the official

religion in this country.

3.3 Social Welfare and Charity.

In Malaysia, Islamic politics has had a significant influence on welfare programmes

and regulations. Islamic Social Welfare and Charity prioritises social welfare and

charitable contributions. It motivates Muslims to work towards creating a just society in

which everyone has access to basic needs and opportunities for advancement. The three

main types of charity in Islam are: zakat, which is an obligatory charity based on property

that aims to redistribute resources to those in need; sadaqah, a voluntary almsgiving that

encourages compassion and truth; and infaq, which is giving above and beyond the

requirements of obligatory charity. Muslims are encouraged by these ideals to confront

societal issues like inequality and poverty (Divanci, 2023). The government further promotes

the values of social justice and compassion by encouraging Muslims to donate to charity

initiatives.

One of Islam's political interests in Malaysia is represented by NGOs and Islamic Charities. In Malaysia, a number of Islamic NGOs and charities are active in community development and social welfare. Examples are the Pusat Aktiviti Dakwah Ummah Berhad (PADU), which engages in Islamic outreach, and the Malaysian IKRAM Organisation, which concentrates on community development. In general, political Islam has a wide range of effects on charitable giving and social welfare in Malaysia. It is still difficult, but there is constant work to build a society that is fair and compassionate by striking a balance between religious beliefs, the role of the government, and the participation of civil society (Rashid, 2023).

4.0 THE IMPACT OF POLITICAL ISLAM IN MALAYSIA

4.1 Rise of religious conservatism.

The emergence of religious conservatism in Malaysia is indicative of a complex change in the political climate of the nation, as demonstrated by the increasing appeal of Parti Islam Se-Malaysia (PAS) beyond its traditional supporters. Tok Guru Hadi, the leader of PAS, is leading this coalition of groups. His popularity has grown recently, in part because the party has positioned itself as a supporter of conservative ideas and Islamic values (Chai, 2023).

Dissatisfaction with widespread political organisations, most notably the United Malays National Organisation (UMNO), is a powerful element in PAS's broader appeal. Though historically UMNO has held a dominant position in Malaysian politics, internal division and reputational damage have resulted from corruption scandals, most notably the 1Malaysia Development Berhad (1MDB). People seeking a more morally upright political option found PAS to be a competitive alternative as support for UMNO declined, especially in rural Malay heartlands (FocusM, 2022).

Beyond simple political dissatisfaction, PAS appeals to an important segment of Malaysian society that longs for a return to customary religious and cultural values. The firm dedication to traditional Islamic values that characterizes Tok Guru Hadi's leadership

style has fostered a sense of trust and authenticity among followers. His constant

commitment to promoting Islamic legislation and social changes is in line with the goals

of many Malaysians who see Islam as essential to their identity and way of life (Chai,

2023)

In summary, the rise of religious conservatism in Malaysia, symbolised by the growing

influence and popularity of PAS, is a result of a number of factors, including a general

societal desire for a return to traditional values, disappointment with established political

parties, and the attraction of Tok Guru Hadi's leadership. PAS's rise highlights the

permanent influence of culture and religion in determining the socio-political course of

Malaysia as it negotiates its sophisticated political environment.

4.2 International perception and investment.

Malaysia's political Islam has had a significant impact on how the world views and

makes investments in this country. Religious extremism is a common source of fear

because it has the ability disrupt stability and terrify investors. Malaysia's population is

diverse, with sizable non-Muslim communities among them, which emphasises the

significance of laws protecting minority rights (Hakim, 2022). However political Islam can

have an impact on policies that favour the needs of the Muslim majority, which can cause

internal conflicts and draw attention from other countries when it comes to religious

freedom and human rights.

Furthermore, Islamic law and regulations may influence multiple aspects of corporate

operations by shaping the legal and regulatory landscape. This may have an impact on

how simple it is for foreign investors to conduct business, especially if regulations impose

constraints or create uncertainty. Investor perceptions of governance are also very

important, and any signs of instability or lack of transparency may discourage foreign

investment. Malaysia may be less appealing as an investment destination if there are

worries about corruption or discrimination based on beliefs (Hakim, 2022).

Furthermore, Malaysia's diplomatic and economic ties with other nations may be

impacted by its position on international issues, which is shaped by political Islam.

Relationships can be damaged and foreign investment may be discouraged by confrontational or isolationist policies or language. The tourism sector, which plays a vital role in Malaysia's economy, may be negatively affected if the nation's reputation as an accepting, multicultural destination is damaged by ideas of decreasing tolerance or openness.

Political stability is critical to the financial markets. Any confusion resulting from political Islam-related developments could cause risk, which would impact capital flows and investor confidence. Political Islam may therefore further domestic political goals, but its global implications also draw attention to the fine line that must be drawn in the globalised world between religious identity and economic practicality. This balance is crucial for Malaysia's sustained prosperity (Lee, 2020).

4.3 Social and cultural norms.

Malaysia is an ethnically and religiously diverse nation. As a result, Malaysia, a nation that practices political Islam in its government, has encountered a number of difficulties, including diverse social and cultural norms. Given that the proportion of non-Muslims to Muslims is smaller, this challenge is evident. Statistics indicating 60% of people are Muslims and 40% are not Muslims indicate this (Nordin, 2018). Malaysia has seen the progressive blending of political Islam with its social and cultural fabric over the past few decades. Significant changes in societal norms have resulted from this phenomenon, especially with regard to entertainment, dress codes, and public behaviour.

There are several parts of public life where political Islam has influenced Malaysian social norms. Cinema regulations are one popular example, especially in conservative states like Kelantan. This is because Kelantan is one of the states that has been governed by PAS. The local government has enforced rigorous rules on the exhibition of films in theatres, which align with the Islamic principles that are cherished by the vast majority of people (Aiman, 2022). The "Panggung Wayang di Kelantan," or Kelantan movie theatre, is governed by strict censorship laws that forbid showing films that are thought to be against Islamic values. This includes films that feature explicit material, nude scenes, or [unreadable].

themes that go against what is taught in Islam. As a result of this, Kelantan's film industry

is defined by a small number of films that uphold traditional moral values, which is

indicative of the impact of political Islam on cultural expression.

The enactment of moral standards and dress codes, particularly in public areas, is

another way that Islamic politics have impacted Malaysian society. For an example, the

discussion surrounding the ban on bikinis on Malaysian beaches. Due to concerns about

self-respect and upholding Islamic morals, local authorities have occasionally prohibited

the wearing of bikinis in specific beach areas in recent years. These decisions have

influenced by Islamic values. Despite the fact that Malaysia is renowned for its rich cultural

heritage, which includes a thriving beach culture, the ban's implementation shows a move

in public life towards a more conservative interpretation of Islamic values. This pattern

highlight how political Islam is becoming more and more influential in forming social

standards around attire and behaviour in public (Reporters, 2023).

Consequently, political Islam's influence on Malaysian social and cultural norms is a

complicated and diverse issue. The impact of Islamic values on public life is evident in

everything from the banning of bikinis on beaches to the regulation of movie theatres in

conservative states like Kelantan. The supporters of the measures claim that they are

imperative to maintain Islamic identity and moral standards, while opponents’ express

worries about a reduction of personal liberties and marginalization of minority groups.

5.0 THE CHALLENGES OF POLITICAL ISLAM IN MALAYSIA

5.1 Grassroots Support

Gaining strong support from the grassroots is an essential challenge for Malaysian political Islam. Malaysia is a varied civilisation with a multicultural population that includes Malays, Chinese, Indians, and indigenous people. The necessity to strike a balance between Islamic values and the country's multicultural atmosphere makes it difficult for

The diversity of Malaysian society means

that different groups have varying interpretations of Islam, making it challenging to unite

them under a single political Islamic umbrella.

Malaysia has historically been ruled by a coalition led by the United Malays National

Organization (UMNO), which has included Islamic components in its policies. However,

the advent of more outspoken Islamist parties such as the Pan-Malaysian Islamic Party

(PAS) has raised competition for the Muslim vote. It is now more difficult to create a

coherent and cohesive movement at the grassroots level in Malaysia as a result of this

competition, which has further shattered support for political Islam. Abdullah Ahmad

Badawi's lack of grassroots support, which was evident when he took over as leader in

2003, highlights a larger difficulty for Malaysian political Islam. Political Islam struggles to

effectively engage and mobilize the public in the absence of a significant base of support

among the general population, impeding its capacity to adopt goals and initiatives that are

popular. Therefore, building grassroots support is essential for political Islam to gain

legitimacy and credibility among the Malaysian populace (Hamid, 2009).

5.2 Security Risks.

The challenges of political Islam in Malaysia, particularly regarding security risks, are

multifaceted and have been a subject of concern. The conflict between religious

conservatism and the state's attempts to uphold a multicultural and multireligious society

is one issue that exists today.

For instance, Malaysian Prime Minister Anwar Ibrahim's efforts to appease Malay

nationalists and Islamic conservatives have led to religious issues, potentially alienating

his liberal and multi-ethnic support base (Sophie, 2023). Another issue is the rise of the

Parti Islam Se-Malaysia (PAS), which has successfully capitalized on public

dissatisfaction with the Malay political establishment. PAS's success in the recent

elections, where it won many seats in parliament, marks a trend towards a more

conservative and Islamic-centric political landscape. The party's push for

Sharia law and

a distinctly Malay and Islamic identity has sparked concerns about Malaysian politics'

future and security consequences.

These examples demonstrate the delicate relationship between political Islam and

security in Malaysia, emphasizing the government's need to tread carefully in balancing

religious freedoms with national security and social cohesion (Sebastian, 2022).

5.3 Inter-Religious Tension.

Inter-religious friction is another key obstacle for Malaysian political Islam. Inter-

religious tensions are escalating, threatening communal harmony and nation-building efforts. Malaysia is a multi-religious country with large populations of Christians, Buddhists, Hindus, and other faiths. The emergence of Islamist language and practices has contributed to polarisation and distrust among religious communities, hampering efforts to construct a cohesive and inclusive society. For example, the rise of groups like Ikatan Muslimin Malaysia (ISMA) that intensify debates on Malay rights and the role of Islam in society. This has led to increased polarization and contestations over issues related to ethnicity and religion, impacting the social and political dynamics in the country.

The focus on Islamic principles by such groups contributes to the complexity of managing political Islam in Malaysia amidst ethnic and religious diversity.

They are framing its arguments in pro-Malay terms while upholding Islamic principles.

The organization perceives the erosion of Malay supremacy as a threat to Islam's status in society, linking the two issues closely. ISMA's provocative pro-Malay rights discourse and opposition to secular liberalism can intensify debates on ethnicity and religion, leading to polarization and contestations within Malaysian society (Mohamed Nawab Mohamed Osman, 2016).

Political Islam's issues in Malaysia, particularly in terms of inter-religious friction, have

been a major concern since 2010. The emergence of a more conservative understanding

of Islam, as well as the impact of worldwide Islamist groups, have all contributed to the

tensions.

Political Islamism inside the state, particularly its home-nurtured Islamic bureaucracy,

has led to inter-religious tensions. This has led to concerns about the radical interpretation

of Islam by a part of the population in multi-ethnic and multi-religious Malaysia.

In 2020, these challenges persisted, with the government using executive powers to

crack down on the opposition, exacerbating the existing ethnic and religious tensions in

the country.

6.0 CONCLUSION

In conclusion, Islamic politics in Malaysia is mostly focused on the details of the

UMNO-PAS confrontation. Islam plays an important role in shaping Malaysia's political

landscape, particularly in government policy and legislation. Islam greatly influences the

political landscape of Malaysia. Political figures such as Mahathir Mohamad have influenced

Islamic law in family law and religious matters. Islam is also an important factor in Malaysian

politics, with political parties such as Parti Islam Malaysia (PAS) incorporating Islamic

institutions and education. Islam promotes religious unity and understanding, uses religious

language in campaigns and promotes Islamic welfare programs.

Malaysian political Islam has led to changes in societal norms, especially in

conservative states like Kelantan. PAS has influenced the socio-political course of the country

to the extent that it has an impact on international perception and investment. This has led to

a more conservative interpretation of Islamic values, affecting various aspects of Malaysian

society. The country's multi-ethnic and religious population faces challenges in balancing

religious identity with economic practicality, with some arguing for strict censorship laws to

preserve Islamic values.