Article Info Abstract MALAY LITERARY THEORY in LITERARY

Home , Ahmad Kamal Abdullah, Faisal Tehrani, Shahnon Ahmad

PROCEEDINGs “The Contribution of Language, Literature, Art and Culture in Digital Era” 27-29 September 2019, Dompak, Province of Kepulauan Riau, Indonesia

MALAY LITERARY THEORY IN LITERARY CRITICISM

Abdul Halim Ali, Ph.D Department of Malay Language and Literature, Faculty of Languages and Communication Sultan Idris Education University Perak, Malaysia. [email protected] +60199977833

Article Info Abstract

Keywords: This paper discusses the influence of Western literary theory in Malay literature especially in Malaysia. While Western literary theories have long dominated Malay literature, eventually Western literary theory, in the 1980s it began to realize that it had its own literary theory among Malaysian literary Literary criticism, Malay scholars. In 1989 first literary theory namely Puitika sastera Melayu introduced by Professor literary theory, Islam Dr. Muhammad Haji Salleh come into being. Later, other theories emerged that offered conceptual frameworks based on Malay and Islamic values. These theories are taught at universities in Malaysia, Singapore, and Brunei. In order to understand the Malaysian experience using this theory in the literary criticism, this paper discusses six theories namely Puitika Sastera Melayu, Pengkaedahan Melayu, Persuratan Baru, Takmilah, Tekdealism and Estetika Bersepadu.

INTRODUCTION In general, Western literary theory have entered Malay literature in the archipelago since the early 1940s. Its presence is somewhat later than the development of criticism that dates back to the 1930s. In particular, in Malaysia, Western literary theories entered Malaysia in the early 1950s. In the 1960s to 80s, these theories began to form and became part of the Malay literary family. many writers, critics and activist of Malay literature who are able to master and adhere to it. These theories are practiced and disseminated among the younger generations of young critics, whether through their lectures, workshops or critical writing (Sahlan Mohd Saman, 1997: 192). For almost sixty years, Western literary theories have dominated Malay literature, especially in the fields of theory and criticism, so many Malay scholars are aware of the weaknesses of these theories. Hashim Awang (1997) explains that the Western literary theories are incomplete, biased and pay attention to only one aspect. Mana Sikana (1998) on the other hand sees the dominance of Western theories in Malay literature as inappropriate, as Western theories have promoted the conception of non-native Malay literature and in accordance with the socio-cultural context of Malay culture. In Indonesia according to Faruk H.T (2000) the world of such critiques is less inclined to think about finding its own theory, instead using existing theory. As a result, the work of translating literary theory and criticism from the West was on the rise. The world of literary theory and criticism in Brunei and Singapore presents a very similar situation, taking advantage of Western literary theories existing in the tradition of literary criticism. Although many voices are heard from literary critics who want the field of criticism to be turned on for the betterment of literature, the mood has not changed. In the face of the new challenges of the world colored by postmodern painting, they realized that Western literary theories had remained intact in their respective countries.

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expressed their views on the nature and character of Islamic literature. Shafie Abu Bakar, in agreement with Clinging To The Root Shahnon Ahmad, came up with his theoretical ideas The realization of the need for the Malay literary theory that linked the question of refinement and perfection. in Malay literature began in the 1980s. Hearing a loud The emergence of these two figures presents a challenge voice calling for literary criticism should be applied to the production of Islamic literature as an alternative to religious values, strictly ignoring the values of to Western literary theories that have long dominated religion (Hashim Awang.1997: 113). The central issue Malay literature (Ungku Maimunah, 1998: 26). is inadequacy of Western literary theory as a tool use to However, this polemic is not the immediate critique Malay literature which has strong elements of trigger for the birth of literary theories in Malaysia. Islam as the backbone in the process of reproduction of For the next ten years, towards the end of 1989, the Malay works, in particular by Malay Muslim scholars. emergence of Puitika Sastera Melayu by Muhammad While utilizing Western literary theory in Hj Salleh has emerged, which theoretically points out literary criticism, several Malaysian literary scholars the meaning of beauty in traditional Malay literature. continue to find the appropriate background to place However, his emergence is not a continuation of the strong minds and branches as a link. In the search, Shahnon and Kassim Ahmad polemics, as Puitika Muhammad Hj Salleh (1989) found the theory of Sastera Melayu is a result of research inspired by Puitika Sastera Melayu formulated from analysis of Muhamamd Haji Salleh’s desire to have his own literary thousand poems and classical Malay prose. Then, theory after 30 years of experience abroad. Puitika Hashim Awang appeared to try to present a framework Sastera Melayu was originally a research project funded for understanding the Malays and their world through initially by the Volkswagen Foundation of Germany the book `Taj al-Muluk`, and was born into the hands in 1986, and then National University of Malaysia the theory of Pengkaedahan Melayu. Next, Shafie Abu donated funds to support this research (Muhammad Hj Bakar (1997) refined the book of `Hikam`, and within Salleh, 2000: vii). the next few years the theory of Takmilah was born. From the historical point of view of the Highlighting the birth of a number of ideas development of theory and criticism in Malaysia, that can be considered as a framework for thinking Shahnon and Kassim Ahmad can be considered as the about the Malay world and its literature is based on triggers, while Muhammad Hj Salleh is the originator two main points namely Malay and Islam. These two of the Malay literary theory. These are just like the most important elements become the basis of further emergence of New Criticism and New Historicism understanding of Malay literature. theories in the United States. The 1990s was the birthplace of several other MALAYSIAN LITERARY THEORY literary theories in Malaysia after the Puitika Sastera The emergence of literary theories by Malaysian Melayu, Pengkaedahan Melayu by Hashim Awang, literary scholars in the late 1980s and early 1990s has Persuratan Baru by Mohd Affandi Hassan,Takmilah given a new face to the history of literary development by Shafie Abu Bakar, theory of Teksdealism by Mana in Malaysia. Literary scholars such as Shahnon Ahmad, Sikana and Rasa-Fenomenologi by Sohaimi Abdul Aziz. Kassim Ahmad, Muhammad Hj Salleh, Shafie Abu Entering the 21st century, there have been several Bakar, Mohd Affandi Hassan, Hashim Awang, Mana critical theories and practices put forward by Malay Sikana, Mohamad Mokhtar Hassan, Mohd Yusof literary scholars. Among them are Konseptual Kata Hassan and Sohaimi Abdul Aziz play a significant role as Kunci by Mohamad Mokhtar Hassan, SPB4K theory by their major contributions make history developments Mohd Yusof Hassan and Estetika Bersepadu by Abdul in the field of literary theory and criticism in Malaysia. Halim Ali. Shahnon and Kassim Ahmad are two of the Considering the start of Puitika Sastera Melayu early figures who sparked the theoretical idealism in 1989, then until now (2019) the developmental of Islamic literature. Shahnon argues that Islamic history of Malay literary theory has reached 30 years. literature is a literary work of God and is a gift to Compared to the development of literary theory in mankind (Shahnon Ahmad 1981: 3). Kassim Ahmad, the West, the age of 30 is still relatively new. Modern however, thinks that any literary works that has literary theories in the West have dominated world elements of universal Islam is Islamic literature. This literature for almost two centuries. The late 1960s contradiction has set these two figures into a lasting began a new era known as the postmodern era marked polemic. by the emergence of Derrida’s Deconstruction theory against Structural theory (Mana Sikana, 1998: 133). The polemic between Shahnon and Kassim sparked reactions from several other leaders who also In contrast to the Western literary theories,

ISBN - 978-623-92900-0-9 30 PROCEEDINGs SEMIRATA 2019: International Seminar & Annual Meeting, Field of Language, Literature, Arts, and Culture BKS PTN Wilayah Barat the Malay literary theories in Malaysia emerged and Faisal Tehrani who apply this theory in doctoral studies. flourished in the 1990s can be considered to have gone through the first phase of the “beginning phase”. Basis of Making Theory At this stage, the theorists seem to be working hard As already mentioned, the Western literary theories to find a site that builds on their ideas and attempts have been regarded by Malay scholars as lame, limited to clarify their principles and conceptual and to test and biased. This is not only measured in textual their ability in the field of criticism. Shafie Abu Bakar, assessments, but also in other aspects beyond the Sohaimi Abdul Aziz and Mana Sikana worked hard to text. After Matthew Arnold’s death in 1888, literary prove the legitimacy of the principles of their ideas, so criticism in the West began to change. Criticism begins that conceptual ideas can stand as a theory. to emphasize the biographical or historical aspects of At the same time, these ideas (Takmilah, the text (Charles E. Bressler.1999: 33). Some Hyppolyte Pengkaedahan Melayu, Teksdealism and Rasa- thinking frameworks Adolphe Taine and Henry James Fenomenologi) have entered the world of Malay literary were later used to criticize the text. criticism and become part of the testable critique. At the beginning of the 20th century, many Theory of Takmilah was first tested on the poems by A. prominent figures and scholars emerged and engaged Aziz Deraman in the poems of `You and Me`. Based on in the field of literary theory and criticism in the West the analysis of the poems in this anthology, Shafie Abu with varying views and attitudes toward the text. They Bakar claims to have found a number of questions that began to reject a holistic approach, instead focusing on can be matched by his theoretical answers. one specific aspect (Charles E. Bressler.1999: 34). The The theory of Rasa-Fenomenologi is tested elements of textuality have been the focus of scholars on the various genres by A.Samad Said. An analysis in this era of modernism, and have rejected historical originally a scholarly study by Sohaimi Abdul Aziz. and non-textual aspects such as authors, social and Whereas Teksdealism was tested on the works of cultural systems. Shahnon, Muhammad Hj Salleh, Anwar Ridhwan and Theories such as New Criticism, Formalism, Kemala to discover the element of author’s authorship. Structuralism are modern theories that severely reject While, the Pengkaedahan Melayu theory was coined by the other aspects that are beyond the text. Formalism Hashim Awang, it began to attract researchers. Naffi theory has eliminated elements that are not strictly Mat (2001) holds a doctoral degree at University of literary and systematic (Ann Jefferson & David Malaya using this theory in his academic studies. He Robey.1988: 27). They seek and discover meaning in the tested this theory on works of Dharmawijaya poetry. works themselves. The meaning is seen to exist beyond The theory of Persuratan Baru by Mohd Affandi the textual aspects such as linguistics, structure and Hassan has been approached and gained attention relationships that occur in the work. They argue that the recently by researchers in the application of criticism, meaning is general and objective in nature, embodied as well as the strong support of literary critics Professor in the language of the text itself (Terry Eagleton.1988: Dr. Ungku Maimunah Tahir. Ungku Maimunah not 53). only advocated the concept of knowledge and takliq as Based on this scenario, modern theories presented by Mohd Affandi Hassan, he also promoted of Western literature can be said to be moving on a the idea of the idea of the New Testament widely and textual basis. Meaningfulness means accepting texts as vigorously. This can be proven by the publication of references to bring out all the attributes and phenomena several books such as: of literature, and then analyzing and summarizing a) The position of science in literature: Theory them based on established principles. Text is viewed as and practice. an entity, that is, a structure or system, and it is the system that determines what function it should play in b) Dynamics of Malay Literature Thinking. Kuala that particular characteristic of its power (Ann Jefferson Lumpur: Language and Library Council. & David Robey.1988: 34). It is the textual that directs and determines the way in which all the principles and c) New Letter Ideas: Introduction and principles of the theory are applied, while other aspects Application. Bangi: Malay Institute of Nature such as history, biography and other disciplines that and Civilization. are beyond the text are considered to have no causal d) The critique of Malay literature between relation to literature. story and science. Bangi: National University of There are a number of reasons why these Malaysia. scholars impose strict boundaries, such as the creation In addition, this theory also draws on two academic of an independent literary science, the study of specific figures, Prof. Madya Dr. Zariat Mohd Rani and Dr. literary materials. Secondly, they do not want literature to fall victim to the other disciplines that surround it.

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The author’s denial, denial of history and biography, than the meaning of literary criticism in western disregards the role of other disciplines as related or literature which has more emphasis on quality has a causal law in this literature which Malay literary assessment. The emphasis on Malay literary criticism scholars view as biased, limited, specific to certain is on the development of literature. Thus, the critique aspects, which results in incomplete studies ( Hashim of Malay literature not only distorts the text, but also Awang.1997: 103). Its foundations do not reflect the brings the literature itself into literary development breadth and functionality of literature within and and connects it with aspects beyond the text. beyond its boundaries. If so, how can these theories integrate intrinsic meanings in the works of Malay This is where the importance of Malay literary theory is Muslim writers? to meet the needs in the field of Malay literary criticism itself, which Mana Sikana (1998) describes as inherent The need for the theory of Malay literature is and in keeping with the socio-cultural context of this closely related to the critical activity of Malay literature country. Western literary theories are unlikely to reach itself. In this context, the definition of literary criticism the heights of the philosophy of life of the Malays and in the West and in the Malay world must be different and Muslims. needs to be distinguished. Criticism is a very dynamic literary vehicle. Therefore, criticism contributes to the immense role in the development of literature. It is SYNOPSIS OF SIX MALAYSIAN LITERARY impossible for literature to survive solely on the basis THEORIES of its theory, for it is the critique of `life itself ‘. Theory of Puitika Sastera Melayu For a long time Malay literature has relied on Western literary theory and criticism. At the same The Theory of Puitika Sastera Melayu was introduced by time, the views of the Malay community that have been Muhammad Hj Salleh, a professor of Malay literature obscured in the works of Malay literature have not been in the Department of Malay Letters of Universiti fully uncovered, as their theory and criticism do not Kebangsaan Malaysia (Retired from government reach the depths of their Malay and Muslim identities. service). Muhammad could be considered a pioneer Western modern literary theories and approaches in the exploration of local literary theory around the do not provide the perfect space and path for that end of 1989. The idea of Puitika Sastera Melayu was direction. first described in the book of Puitika Sastera Melayu: A Consideration, published by the National University In the postmodern era, situations have of Malaysia that year. The poetry of Malay literature become more volatile and their theories do not reflects on the concept of beauty underlying traditional provide any assurance of any certainty. Therefore, the Malay literature. definition of literary criticism in western literature and Malay literature needs to be modified. From the Through analytical research on thousands of Malay understanding of Western scholars, literary criticism poems, Muhammad discovered the idealism of beauty is a systematic discipline that seeks to explain, study, coated in the results of traditional Malay literature. In analyze, interrogate, evaluate and produce an art order to build his thinking on the literary concept of (Bressler, C.E..1999.4). M.A. Abrams (1971) cites Malay literature, the views and writings of Vladimir literary criticism as a branch of study relating to the I. Braingsky and Eagleton are often referred to as understanding, writing, decomposition and evaluation reinforcing his theoretical idealism. of works of literature. Muhammad believes that the beauty of The criticism of the Malay literature according Malay literature is closely related to its ethos, culture, to Ungku Maimunah is that all literary works have history, environment and environment (Sahlan Mohd an impact on literary development including the Saman, 1997: 194). With this belief, Muhammad laid reading and publication of literary works (Rahman the groundwork for the study of Malay literary texts Shaari.1994.11). Ungku Maimunah held that the that supported the views of New Semiotics, Formalism developmental aspect of literature was also regarded and Historicism by focusing on all aspects of the text as a fair consideration based on the particular and its Structuralism. Puitika Sastera Melayu will help circumstances of the Malay literature itself (Rahman readers or critics explore the works of Malay literature Shaari.1994.10). for the purpose of elevating the value of the text of Malay literature while also finding meaning behind the The above definition is the result of a mixture beauty and non-textual relationships such as culture, of definitions of literary criticism from the West that attitudes, views , the history and environment of the is tailored to the views and needs of the Malay literary Malay community itself. community. From these definitions, the criticism of Malay literature appears to be more comprehensive The idea ofPuitika Sastera Melayu notion was

ISBN - 978-623-92900-0-9 32 PROCEEDINGs SEMIRATA 2019: International Seminar & Annual Meeting, Field of Language, Literature, Arts, and Culture BKS PTN Wilayah Barat established by Muhammad through his book that the aspect of language that was the heartbeat of published by the Dewan Bahasa dan Pustaka Malaysia the Malay community was of high aesthetic value and in 2000. The firmness of Muhammad’s ideas to qualify rich in dichotomy. Therefore, to study art, especially this scholarly book received the MASTERA Literary Malay literature, it is inevitable that Malay literature Prize in 2001. Muhammad’s efforts are well worth it. is needed. The aim is that the research will actually Instead of contributing theoretical ideas to the nature produce an analysis that is highly relevant and relevant and character of Malay literature, his ideas were also to the Malay worldview itself. recognized as the result of a valuable and useful scientific study. Puitika Sastera Melayu has been the As a basis for this analysis, Hashim key for readers to find the real answer to the nature highlighted two areas of study: Natural and Religious and characteristics of Malay literature that includes its Studies. These two cannot be regarded as completely work, its author, its holder, its aesthetics, its audience different or separate works; both are actually related and its owners. to or related to one another (Hashim Awang, 1997: 120).Naturalization means referring directly to the natural factors that form the backbone of the Malay community. The Malay creator according to Hashim Theory ofPersuratan Baru could not escape his nature. Natural factors are dominant in shaping and shaping the mindset and The theory ofPersuratan Baru was introduced by Mohd deciding the direction of their work goals. Therefore, Affandi Hassan. The idea ofthis theory is actually the examining the text of the Malay literature formally or result of the refinement of the earlier ideas that has structurally without regard to its creator’s relationship been put forward. Mohd Affandi’s early writings on with its nature is flawed, and fails to find an audience the ideas of theory are contained in his novels such for the text’s identity and personality precisely. as Aligupit and Pujangga Melayu. These novels focus Therefore, in addition to the study methodology, on several important issues of literary activity and Hashim proposes three methods of natural approach. criticism in Malaysia (Ungku Maimunah, 2002: 2). The three methods are hunter-gatherer, community- The early ideas on the concepts of literary based and utilitarian. and literature were cast in the creative form were later Another approach that Hashim highlights reinforced in a book entitled `Aesthetic Education is Religious Approaches. Hashim saw Islam as from the Approach tauhid` published by Dewan synonymous with the Malay religion as the core of the Bahasa dan Pustaka Malaysia (1992). More of Mohd work. Artists often produce works as an approach to Affandi’s writings both in his articles and in his papers preaching. The Malay creator did not separate himself were produced as the vehicle for the unveiling of the from his responsibilities as the caliph of Allah swt, idealism of the Persuratan Baru theory. The text in entrusted with the purpose of commemorating and his book shows Mohd Affandi’s theoretical path on elevating Islamic monuments and laws on this earth. the form and nature of his writing. Reading Mohd The Quran is rich in history and the beauty of language Affandi’s writings gives us insight into the nature and as a source of literary work which is later associated forms of Malay literature and ingenuity embedded in with the purity of Malay culture to achieve and bring the orientalist thinking which Mohd Affandi has as out the true textual meaning. meaningless, misleading and distorted. Thus, the birth of the Persuratan Baru theory can be attributed to the frustration of Theory of Takmilah Malay intellectualism and Mohd Affandi’s sense of responsibility to correct the situation, in the hope that Theory of Takmilah was introduced by Shafie Abu Malay literature and literature activities are futile, can Bakar, a lecturer in the Department of Malay Letters be directed toward clearer goals and haq, civilized, (JPM) of the National University of Malaysia in controlled, is ethical and advocates high thinking. 1993. This theory is considered to be the only Islamic literary theory in Malaysia that emphasizes analysis Theory of Pengkaedahan Melayu and critique directly on the concept of monotheism. The emergence of this theory has provided an This theory was put forward by Hashim Awang based alternative way for scholars and critics to conduct on the book `Taj-al-Muluk (a published version of studies, analyzes, reviews and critiques based on the Wamatbaah Wal maari’f, Penang, Malaysia). Islamic principles. Like Muhammad Hj Salleh, Hashim Awang also goes back to the basics of society by revealing aspects of Literary criticism based on Western theories the beauty, subtlety, and height of creativity of the has so far failed to connect a meaningful relationship Malay community that is very creative in producing between its creators, works and audiences with its an artwork. From the point of view, Hashim found creators. His criticism is more external and conceptual

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without reference to the material origin of the work. Allah’s side. The term `Takmilah` was only mentioned and In addition to laying the foundations of Islamic highlighted as an idea when Shafie presented a paper sources that support all literary activities, Takmilah also entitled` Blessings: Theory of Islamic Literature` in promotes science as a medium that will bring about all conjunction with the international Islamic Literature forms of literary activity. In order to achieve the goal Nadwah, organized by the DBP on December 3 - 3, of inhalation in the Literature, knowledge becomes 1993. To strengthen and strengthen the Terms a theory the most basic requirement in addition to the creative that can complement the analysis and critique of the nature of the artist himself. Don’t ask for an author work, Shafie’s first application was made to A. Aziz with knowledge. Through this knowledge, an author Deraman’s poem titled `Kau dan Aku` and the result will be able to discover the greatness of Allah, His was presented at the 1994 Malaysian Literature Week Power and anything that marks the existence of God Book Discussion forum at Dewan Bahasa dan Pustaka. in this world, the stories of the Apostles, Companions, In order to strengthen the theoretical framework, Islamic fighters and so on in their works. It would not Takmilah has been given some principles to uphold its be perfect for a literary work if the results were to legitimacy (Abdul Halim Ali, 1997). be derived from the principles of Islamic science, in particular the basics of knowledge that could bring the The theory of Takmilah are built on trust audience and the author to the wisdom of God. based on the concept of inference. Shafie believes that all aspects and fields of human life are embedded in Clearly, the theory of Takmilah brings its the human environment. The monotheistic border creators, works and audiences to the essence of Islam in becomes a dividing line that will destroy a work on the sense of literature as well as other areas of life that the side of Takmilah. Therefore, the area ofliterature are inseparable from God who has the attributes of True that incorporates aesthetic elements is not exempt perfection. The author, the work and the audience are from this invention. This aspect of inhumanity that responsible and strive to reach the level of perfection gives rise to such a conclusion is the philosophy of the of Islam in literature by linking all aspects of creation development of the theory of Takmilah. Takmilah can to Allah S.W.T. be considered a universal theory that incorporates all aspects of authorship into Islamic mold. Bless the claim Shafie Abu Bakar’s attempt to produce the that all those in the literary realm are aware that, as theory of the Takmilah is not only to provide a textual well as other areas of Islam, they have a complementary analysis that can divert the aesthetic elements, but also function that will complement the identity of Islam in to elevate the texts that are ‘gifted’ and accepted by God an Islamic author and the work he produces. In other as one of worship. According to Mohd Kamal Hassan words, Praise is perfecting the nature of Islam through `any literary commitment to other ideologies and literature. philosophies of Islam such as humanism, materialism, socialism, nihilism or saintime by itself does not Takmilah open the space for authors, texts qualify the literary work as a literature that is faithful and audiences to receive their results as something to Islamic values`. Obviously, such works have no merit that is haq and precious (worth) in God’s sight. As and have no meaning in Islam. Blessings appear as a with other areas of Islamic connection, literature is no monotheistic approach to interpreting the text and exception. Therefore Takmilah is based on the belief elevating it to Islam. that all humans (including creators / writers) have a responsibility to God and His Messenger and will not perfect the work of a creator, but strive to bring his Theory of Teksdealisme work to a level acceptable to God as worship. Therefore, the backup of the work according to the theory of The theory of Teksdealisme was founded by Mana Sikana Takmilah is Tauhid. That is to say that authors, works, who sought to analyze analytically and critically a work and audiences cannot separate themselves from the and then elevated it to the pinnacle of its idealism. This environment of Allah S.W.T. and His Messenger. The theory is grounded in the belief that, each author has a basis of this theory is very much in line with God’s dynamic of authorship that will motivate an author to will for all mankind to choose Islam as a way of life strive for excellence by producing high quality works. (including their previous literary activity). Authors have a strong desire to create different things, new things that differ from other authors and from Therefore, literature is present in the society previous works in their work, so that they can elevate (It is essentially a literature that is directed to God. All themselves and their work to greater heights. To achieve authorship activities do not necessarily fall out of the this level of excellence, Teksdealisme requires an author mainstream of Islam, hence, the result will find the to boldly propose something new and prudent in the essence of perfection that will complement some of the work of a scholarly work. Without the spirit of bravery demands of faith in the author, text and audience in and wisdom, the texts produced will only move within

ISBN - 978-623-92900-0-9 34 PROCEEDINGs SEMIRATA 2019: International Seminar & Annual Meeting, Field of Language, Literature, Arts, and Culture BKS PTN Wilayah Barat the traditional context and not break into the superior enters or passes through the author’s mind is regarded as texts. the elements of presence, such as imagination, memory, memory, quotation, migration, influence and so on. As Authors should be able to develop and have long as these elements bring the experience to the author a textual strategy for each of their works, developing and the audience as long as these elements are said to be their own disciplines and laws that are not adapted from present. any source but with the wisdom and creativity of ideas and have a set of independent thoughts while always There are two principles of presence, which producing amazing innovations. Usually the features of are ongoing as an ongoing process and that happen the author’s sole possession will distinguish themselves intentionally or unintentionally. This constant presence and their texts from other authors and texts. While these continues from the stage of the idea’s creation, from the innovations have been an important element that makes middle to the completion of a work. Accidental presence the text really dynamic and idealistic. Audiences, whether refers to the experiences that are present in the author’s analytical or non-analytical, will be able to detect any of mind, which in itself are, while the deliberate presence these features by themselves while criticizing or reading refers to the selection of experiences (among the the text. By reading a few lines of text, the audience can experiences that exist in the author’s mind) to formulate automatically guess who wrote the text. The reason is ideas before they begin. writing to finish writing. For that Teksdealisme provides a method and mechanism for example, an author wants to produce a war story, so only appreciating and evaluating a text so that it can prove and war-related experiences will be selected or referenced place the text at the highest level. by the author to formulate his idea. Other unrelated experiences, even present in his mind are not chosen or The philosophical philosophy of Teksdealisme used. also demands that the author refer to the experience of the tradition that holds the treasure and contains the The first step in the principle of presence intelligence and intellectualism of the ancient authors, is the selection process. The author will choose only especially in the great Malay text of the `Hikayat Hang relevant, robust and relevant experiences to produce Tuah`. In this chronicle radiated the courage of Hang the work. After making the selection, the experiences Jebat’s character who resisted feudalism and maintained need to be integrated in order for the story to be told to his conviction against injustice even in violation of the achieve a balance between content and technique. The rules. balance between content and technique is a factor that determines the message’s accuracy, intellectual strength, Laksmana Bentan (Megat Seri Rama) committed and sharpness of mind that will put the text at a high level. a crime that demanded that he act bravely against the The third process is the reinstatement or reinterpretation. king’s tyranny. Hang Jebat and Laksmana Bentan were The experiences that were selected were not taken and considered excellent (exceptional) characters for doing imitated wholeheartedly for inclusion in the story. something contrary to the conventions of royal life at Authors need to discover something new, different and that time. What is clear from these two traditions is a meaningful. In order to achieve this, the experience must comparison that is trying to illustrate that the element of be given a fresh breath (a re-enactment) of its original courage and transgression is an important principle that condition so that the presence of the experience really lifts something to its highest degree. gives meaning to the current and idealistic state. In order to make it a superior text, the author Violations in the context of this theory mean that has to be bold in innovating, and these innovations must an author will seek to discover something new, at least be at odds with the conventions of authorship that have one dominant aspect of his work that shows differences long been fleshly in themselves. otherwise, the quality or differences from his earlier works. Violations can occur and quality of his work and progress will not be reached. in three situations, namely, in violation of conventions of Continuing the convention means doing ideograms, the original text, violate conventions of several aspects repetitions and homologies that will only make the text of the literary text structure and violate conventions of a mere replica. other authors’ texts. The two main principles of Teksdealisme theory Reinforcement is an important stage that are the principles of presence and violation. Both of these requires creativity and a high degree of creativity in the principles outline several elements that explain the role author to perfect the process of his work. An author of each of these principles. The principle of presence is with a high level of creativity and creativity in writing an important principle in this theory as it guides the will face an urgent desire to innovate and strengthen. author, the text and the audience to the highest level. The The inner feeling is never satisfied with what it produces presence of the author begins with the author’s attempt and demands that it be made to its work better than its to formulate the idea of the idea before writing until previous work. the completion of the writing process. Whatever comes,

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The last principle in the theory of Teksdealisme human creation consists of two forms: physical beauty is the principle of individuality or personality. There are and Nafsani beauty. Although both of these beauties are a few things that look to the author’s personality in his required to be guarded, Islam demands that they put attempt to produce works. First look at the author’s the second beauty (the beauty of their eyes) as the basis efforts to achieve personality in writing, identify the and goal of their pursuit of self-perfection throughout author’s techniques in characterizing his personality, their lifetime in the world (Haron Din, et al., 1997: 2). identify the personality traits and finally address the author’s position of authorship. The unification of the beautiful elements of the physical and the natural order of man makes man Teksdealisme sees the author always in a a creature in the most perfect (beautiful) state. Allah dynamic and progressive way of producing the best describes in the Qur’an in several Surahs such as Surah works. Not only the best, but the author also strives Noah, verse 17, Surah as-Sajadah, verses 7-9, Surah al- to produce something different and new than the Mu’minun, verse 23, Surah al-Isra ‘verse 70 and also other authors so that his production looks prominent the description of al-Hadith. Based on the Qur’anic and foreign and elevates himself and his work to an narratives, hadiths and descriptions of Islamic history, idealistic level. The author must therefore have a great the beauty and perfection of human events takes place deal of intelligence to digest and organize the formal through the process of integrating various physical and structure and content of his work so that it has a spiritual elements that distinguish human beings from balance of composition and an impression of its artistic those of other beings. This created being has a direct nature. relationship as a servant to His Creator (vertical) and as a complement to other beings (horizontal). Teksdealisme also examines and analyzes the author’s personality by comparing one author to other Man is given the task of being a caliph, authors at the local and national level, in an earlier or conveying and carrying out his Commandments, which earlier period. All aspects of authorship in terms of is to convey the message of truth (haq) to other human language style, processing techniques, contributions, beings. In the context of carrying out that responsibility, earnings and so on will be indicative of the author’s man is in fact created solely for the purpose of devoting position. It may be difficult to reach this level of himself to his Creator in all matters. individuality, according to Wellek, no unique work, and authors pursuing individuality will find it difficult. Abdul Halim believes that the text of literature However, the ideas provided by Teksdealisme can has a function and character similar to that of man. The pave the way for the author to strive to that end, and text of literature is not merely text, but it is a trust that keep himself in a dynamic state of mind and in turn fills the teaching and carries the message of the true encourage and encourage his creativity to continue Creator and the author (`creator ‘of manifestation) to writing high quality works. bring humanity with the truth to devote themselves to the true Creator. Thus, according to Abdul Halim the Theory of Estetika Bersepadu text of literature is also the `text of beauty` which is born of the process of integrating various elements of Theory of Estetika Bersepadu was introduced by Abdul language, ideas and thoughts, teaching and messages. Halim Ali, a lecturer in the Department of Languages and Literature, Sultan Idris Education,University, According to Abdul Halim again, the mysteries Tanjong Malim, Perak. This theory was originally a of beauty are pictured in the mind and are present conceptual framework used in academic studies at before the eyes or can be felt and enjoyed by the senses the doctoral degree in 2010. The concept is based on and feelings can only be understood if we understand the concept of beauty that is reflected in the beauty of the secrets of human creation itself. Integration is the language and religious message. Abdul Halim returns to key to creating beauty. Elements that are integrated or the Quran as the original text which gives a description integrated into the text are the most basic to study and and character of the true beauty that reflects the refine in order to understand the meaning of beauty in beauty of manifestation in the text of the literature the text. alongside the book `Human and Islamic` by Haron Din, et al. (1997) as a basis for understanding the nature Just as human beings are made up of the unity of human creation and its relationship to God and its of spiritual and physical elements, literary texts are also relationship to other beings. developed by the author in the process of integrating spiritual and physical elements. Language is the physical For Abdul Halim, the beauty of manifestation element of text, while themes and questions, ideas is in the creation of Allah Almighty. The culmination and thoughts, teaching and message are the spiritual of the perfection of the beauty of manifestation is the (internal) elements of the text. Therefore, Abdul Halim creation of man which God considers to be the most thinks that to understand the meaning of beauty in the perfect and beautiful creation. Abdul Halim refers to text then the external (physical) and inward (spiritual) Haron Din, et al (1997), who argues that the beauty of elements of the text need to be examined and refined.

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of integration. It also explains that beauty does not stand and rise on one element, unless it is tied to the need for another element to complete it. Such is the Basis of The Theory nature of something created by Allah S.W.T. Therefore, the external beauty that human beings respond to and The concept of Integrated Aesthetics takes the creation enjoy in the natural world is still and remains to be of the prophet Adam a.s. as a basis for reference to associated with the original source of beauty. understand the meaning of beauty. Adam a.s. was the first human being created by Allah Almighty. The Based on the Qur’anic commentaries and Hadiths creation story of Adam a.s. many are told in the Qur’an, and the views of scholars, there can be an assurance the hadith and even the books of Islamic history. In that the main source of reference for understanding Surah at-Tin, verse 4 Allah Almighty says that He created the meaning of beauty and how it is produced should man with the best of creation. Adam a.s. (the first man) be according to Adam’s external and internal nature. is the perfect creation (perfection) of all other beings. and the process of creation. The external, internal, and creative nature of the creation is a feature that can be `We have created man in the best possible termed `the intellect` that structures and defines the form. ‘Surah at-Tin: 4, meaning of beauty. Examines the fact of the existence of the prophet Adam a.s. and the process of its creation, `Verily We have blessed the Children can be summarized in four important ways, namely; (children) of Adam and We have transported them with vehicles on land a. Adam a.s. is the pinnacle of beauty in and at sea; and We have nourished them the natural world best and We have surpassed them from most of the creatures which We have b. Its creation takes place based on the created (to the fullest) advantage. ‘ - process of integration. (Surah Al-Israak: 70) c. The fact of its creation is directly related to the world in which leadership and trust are placed. In the case of human creation, Haron Din, et al (1997) explained that human creation is the best and d. The fact of its creation is directly most beautiful of all, the beauty of which is blended related to the determination of God to with the physical and spiritual elements. The physical appoint leaders in the world. elements of man (al-Khalaq) are beautiful, but the beauty is not perfect so he needs to integrate with the spiritual element (al-Khuluq), so that he truly conforms The Concept of Keadaman to `fi ah taqwim` in the best of events. The aforementioned beauty is the basis for literary Based on the nature of this human creation, works. Beauty has a charm that drives readers to proving the process of perfection and stability can be love it. Humans naturally love and love beauty in accomplished or done by integrating several elements proportion to its beautiful and perfect creation. This into one solid one. Haron Din next mentions; beauty according to Muhammad Hajj Salleh is positive and good for authors and audiences and helps people Although human beings are created be more comfortable and more humane (Muhammad from two distinct and contradictory Hajj Salleh, 2008: 234-5). The audience facing the work elements, it is by the power of God that is a person who loves beauty. Beauty in the form and those elements and the law have merged nature of a human being is not just to fulfill its desire (integrate) the two elements into one for something beautiful, but it is actually a driving force event that is called human. The activity for human behavior and inspiration to behave in a good of these two elements will only be able and noble way. to draw the `creation` of a beautiful and valuable living art based on the molding Aesthetics are the only elements that excel determined by its Creator. (Haron Din and convey the meaning of beauty. In literary texts the et al., 1997: 8) aesthetic element is expressed in the language used and the message or message present in it. The language The perfection of human creation is a looks beautiful and captivates the reader because of manifestation of the true beauty that springs from the its aesthetic elegance. This aesthetic element also beauty of Allah S.W.T. Humans as the most beautiful dominates the essence of literature. Obviously, the text (perfect) creatures are represented by Allah S.W.T. to of literature has a correspondence with human qualities humans that perfection (beauty) results from a process and attributes (created by Allah SWT) that can explain

37 “The Contribution of Language, Literature, Art and Culture in Digital Era”

and describe the meaning of its beauty, function and features and functions that are in line with the role. features and functions of the prophet Adam and his apostles. Thus, it is said that the text of literature is a Humans (by seeing Adam as the first human) manifestation of the beauty of Adam and contains the in the context of this understanding are not only the characteristics of the consciousness that appear before most intelligent and thought-provoking human beings the audience with the task of conveying the religious of Allah Almighty, but also to the human being can be message to man in his own beautiful nature. The text of taken from it as a reference to understand the meaning the literature also integrates the process of its creation of beauty from the elements of creation and the process based on the integration of various elements such as of creation and relevance His creation with the function language thinking, ideas, techniques and so on. The set by God to be the caliph on earth. author does not present the work empty of meaning, In this kind of human being, God also traces but rather with the purpose of communicating his the prophets and apostles who have their own role. thoughts and messages to the audience. This is where The Messenger is a human being who is given the the concept of unity and relevance emerges in the responsibility to convey the message of Allah Almighty. creation of a literary work, as the process of creation of Prophet Muhammad was also a good human being who Adam a.s. and its connection to the work of his epistle was declared a mercy to the whole world and perfected to the earth. human morals. CONCLUSION Understanding and observing the process of The development of literary theory in Malaysia with a human creation and the function of the apostles to number of theories developed and developed by several the fulfillment of the prophet Muhammad SAW thus scholars has become part of the rich literature of Malay illustrates a process integration that can understand literature. This theory has been taught in rehabilitation the meaning of beauty that springs from a source at the undergraduate (S1), undergraduate (S2) and of accountability. In other words, to understand the doctorate (S3) levels in Malaysia, Singapore, Brunei and meaning of beauty it is best to refer to its indication also in Indonesia (University of North Sumatra - by Dr. of the process of human creation and the beauty of Mana Sikana). the message that the apostles carry and the beauty of their task and the beauty of the final goal of human life. If these literary theories can be developed in Beauty in these situations reveals two fundamentals the literature of Asean countries, then it is possible of wisdom: (1) unity and (2) relevance to each of these that the development of literary theory is no longer beauties that exist and are created on the basis of a eurosentric, nor does it depend too much on the West comprehensive, inclusive and futuristic process. in expanding its own literary knowledge at least as an alternative to Western literary theories that have long Understanding these relationships and dominated the world of literary theory and literary processes, then the author’s literary texts also have criticism in the Nusantara.

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Faruk H.T. (2000)`Kritikan Sastera di Indonesia`, kertas kerja seminar Kritikan Serantau. Anjuran Dewan Bahasa dan Pustaka, Kuala Lumpur. Hassan, M.A. (1996). Pendidikan estetika daripada pendekatan tauhid. Kuala Lumpur: Dewan Bahasa dan Pustaka. Rice, P & Waugh, P. (1993) Modern Literary Theory (2nd Edition), London: Edward Arnold. Salleh, M.(2008) The Poetics of Malay Literature. Kuala Lumpur: Dewan Bahasa dan Pustaka Shaari, R.(1993). Memahami Gaya Bahasa. Kuala Lumpur: Dewan Bahasa dan Pustaka. Sikana, M. (1998) Teori dan Kritikan Sastera Pascamodenisme. Kuala Lumpur: Terbitan Fajar Bakti. Tahir. U.M.(1999). `Persuratan Baru oleh Mohd Affandi Hassan: Satu sambutan awal`.Kertas kerja. Kolokium Membina Teori Sastera Sendiri. Bahagian Teori dan Kritikan Sastera, Dewan Bahasa dan Pustaka. Hotel The Summit, Subang Jaya, Selangor. 6-8 Disember 1999. Townsend, D. (2001). Aesthetics: Classic readings from the western tradition. United States of America: Wadsworth.