International Journal of Management (IJM) Volume 11, Issue 7, July 2020, pp. 426-435, Article ID: IJM_11_07_040 Available online at http://iaeme.com/Home/issue/IJM?Volume=11&Issue=7 ISSN Print: 0976-6502 and ISSN Online: 0976-6510 DOI: 10.34218/IJM.11.7.2020.040

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THE INFLUENCE OF EGYPTIAN REFORMERS IN 1950-1960 TO THE DA’WAH MOVEMENT IN YEARS 1970S

Firdaus Khairi Abdul Kadir*, Asyraf Hj Ab Rahman and Hailan Salamun Centre for Fundamental and Continuing Education, Universiti Malaysia , Malaysia

Nooraihan Ali and Hammadah Ab Rahman Faculty of Islamic Contemporary Studies, Universiti Sultan Zainal Abidin (Unisza), Malaysia *Corresponding Author: [email protected]

ABSTRACT This paper will discuss historically the contributions of Muslim scholars and reformers such as Hassan Al-Banna (1905-1949) and Sayyid Qutb (1906-1966) in socio-cultural activities around the 1950s and 1960s in as well as the effects of their influence on da'wah movement in Malaysia. The emergence of da'wah institutions in Malaysia in the 1970s, as well as organizations that emphasized the importance of religious education for Muslims would also be discussed which had a direct impact on the pattern and shape of Islamic education in Malaysia in subsequent years. Using secondary data analysis, the study attempts to understand historical development of the Egyptian society during those periods from Sayyid Qutb’s writings and al-Banna’s statements in regards to Islam which advocating message ‘the formation of an Islamic society’ through Islamizing various aspects of the economy, social and for a better solution to the existing socio milieu facing Muslims community around the world including Malaysia in particular. Key words: Islam, Da'wah, Egyptian Scholars, Malay Society Cite this Article: Firdaus Khairi Abdul Kadir, Asyraf Hj Ab Rahman, Hailan Salamun, Nooraihan Ali and Hammadah Ab Rahman, The Influence of Egyptian Reformers in 1950-1960 to the Da’wah Movement in Malaysia Years 1970s, International Journal of Management, 11(7), 2020, pp. 426-435. http://iaeme.com/Home/issue/IJM?Volume=11&Issue=7

1. INTRODUCTION Islam is a religion and a system of life perfecting both in the spiritual, social, cultural, political, legal, and life-changing aspects of life. The birth of Islamic figures both in the form of the islah or tajdid (revival)) movement of the people so that in parallel with the demand of

http://iaeme.com/Home/journal/IJM 426 [email protected] The Influence of Egyptian Reformers in 1950-1960 to the Da’wah Movement in Malaysia Years 1970s religious teachings is not something strange. The phenomenon is, even, as a continuation of the Prophet's early struggle to warn and teach mankind from Jahili (ignorance) society, later inherited by his Companions, Tabi 'Tabieen up to the present-day generations. This has been confirmed in a hadith from Abu Hurairah who narrated from the Prophet (pbuh) stating that: "Verily God will send to this people in every one hundred years of people who renew their religion " The meaning of tajdid in this context is to revive the teachings of the religion, either within the scope of aqidah (Islamic creed), practice or revive the Sunnah of the Prophet in all walks of life by eliminating the bid'ah or new innovations from evolving within Muslim society. This approach has been done by Caliph Umar bin Abdul Aziz (682-720), Imam Ahmad (780-855), Syaikhul Islam Ibn Taymiyyah (1263-1328), Shaykh Muhammad bin Abdul Wahhab (1703-1792) and others. In Malaysia for instance, names like Syed Sheikh al- Hadi (1862-1934) and Sheikh Muhammad Tahir Jalaluddin (1869-1956) considered among those who want to reform from traditional culture and Islamic practices to applied Sunnah in Muslim community. The process of reviving the teachings of this religion is not domestic or local in nature, but it goes beyond the continent as a result of the need to follow the continuation of the struggle of the Messenger of Allah (peace and blessings of Allah be upon him) to ‘warn and save mankind' from deflecting far from the Sunnah of Allah. This paper attempts to highlight historically the contributions of Muslim intellectuals and reformers such as Hassan Al-Banna and Sayyid Qutb in socio-cultural activities around the 1950s and 1960s in Egypt as well as their socio-religious influences on the Muslim educated generations of Malaysia. The emergence of da'wah (Islamic missionary) institutions in Malaysia in the 1970s, as well as organizations that emphasized the importance of religious education for Muslims would also be discussed which had a direct impact on the pattern and shape of Islamic education in Malaysia in subsequent years.

2. METHODS The data were collected through an in-depth analysis of secondary sources on the thought of Hasan al Banna and Sayyid Qutb as manifested in their writings. All the data are analyzed according to the prominent themes related to the study objectives. Descriptive analysis were also carried out in addition to taking into account the findings of interviews with some of the key informants about the issues discussed.

3. RESULT AND DISCUSSIONS Hasan al Banna and Sayyid Qutb are two important figures that influence so much on socio political thought of Egypt and Muslims around the world. The names of these two figures are no doubt during the 1950s and 1960s and are often associated with their reform activities, Islamic da'wah movements, contemporary thinking and living cultures in the Egyptian society. The role played by these two figures not only spawned the name of Egypt in the eyes of the Muslim world in the 20th century, but it also illustrates the political system's weakening in the 1950s and 1960s, highlighted by the arrest and murder of these two figures, both in a tragic way: Hassan al-Banna was shot, while Sayyid Qutb was hanged. This paper attempts to see the influence of both figures from the perspectives and ideas of socio-cultural Egyptian society at that time. What we want to emphasize, the birth of such mujaddids is not sudden, but it is a result of the socio-political and economic situation of a society full of devastating economic management systems, the injustice of the political system of the ruling class, as well as the widespread oppression imposed by the Western imperialists behind all those phenomena (Asyraf, 2012). In the words of Ibrahim Abu Rabi '(1996: 64):

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'Al-Banna's ideas and contribution to the debate of the Islamic revivalism in the 1920s must be understood as that of a religious-minded and rising middle-class intellectual of the Third World labor under the impact of cultural Westernization and political weakness at home’

3.1. Hasan al-Banna He is a lover of peace who has been involved in sufi practice since the age of 12. He was officially a member of the Sufi tariqat in 1922 (Mitchell 1969: 2). Generally, his activities are aimed at carrying the message of Islam more practically with the emphasis on Sufi practice besides visiting and calling other fellow brothers to abandon the practice of jahiliyyah and return to the teachings of Islam. Small group study circles are also formed towards giving birth to cadres who understand responsibility as khalifah and da'i. In addition to the writings of ma'thurat’s advice and practices, the personality characterized by al-Banna has attracted the attention of the community to accept and appreciate the message. What is interesting, his da'wah movement is comprehensive with emphasis on social aspects by prioritizing the establishment of a prosperous Muslim family, the strength of the economic system, the political system and the unity of the ummah. He completely avoided what was termed as the diversity of parties and pilgrims who led to division (Muhammad Syalabi, 1991). Jamaah Ikhwan al-Muslimin was founded in 1928 in Ismailiyyah, with the aim of forming a Muslim generation who understood religious responsibility. According to Sheikh Muhammad al-Ghazali (1917-1996), al-Banna disciple, the prophecies brought by al-Banna were borne out of the consciousness of the disillusionment in the Egyptian society at that time dominated by two major problems: i) domination of the Muslim World by Western Imperialists and ii), Muslim community's own weakness in terms of economic affairs, culture, intelligence, society, education system as well as political system. This second factor is seen as the most affected because it is detrimental to the existing environment because Muslims began to break apart and struggle each other. Hasan al-Banna started his da’wah mission in Ismailiyah by giving lectures and sermons to the local community. His approach to conveying religious messages is local, keeping with the time and the situation of the listener. Here are some of the approaches taken by al-Banna as ever narrated in the book Kaifa Nad'u Nass (How We Call People) by Abd Badi 'Saqar:  Continue working closely with his students among teenagers on a daily basis or a couple of days. In the event of difficulty, he will try to hold meeting in times of probable possibilities around town.  -He performed prayers in congregation with his students, besides encouraging them to lead congregation prayers as imam and so on. This is to train them and to cultivate themselves and to be confident of their own abilities.  Always accompany her students while enjoying food and warn of the rules and practices of the Holy Prophet while eating and drinking.  Encourage student engagement in rugged sports such as archery, strength and so on.  He always participates in councils of knowledge with teens as well as telling stories that motivate them. Invites them to join the night prayers alone or in congregation and he is the first person to lead and lead each of these activities.  Teach his students the rules in debate and da'wah to familiarize themselves with the correct speech and fluency. The greatness of Hasan al Banna lies in his personality, the strength of his identity and his sincerity to see the outcome of his pure efforts. Speaking of his gentle words with the

http://iaeme.com/Home/journal/IJM 428 [email protected] The Influence of Egyptian Reformers in 1950-1960 to the Da’wah Movement in Malaysia Years 1970s principle of obedience succeeded in attracting the Egyptian community to follow every of his lectures. For example, every Tuesday people flock to al-Banna's lectures. He boarded the stage and gave a full lecture of manners, with a gentle voice without reading the text but based on the truth. The arguments expressed are quite convincing. The highlight of the feature is something that is now unlikely to be followed by other preachers today. For example, during his 15-year-old, he preached, visited most of the villages and towns of Egypt. According to Robert Jackson, a Western writer, Hasan al-Banna, is said to have visited almost a thousand villages, even each village was visited more than once but delivered an Islamic message to his citizens so that his name was carved in the hearts of every citizen he visited. During the 15-year period, al-Banna had found nearly tens of thousands of people either from the adversary or advocate groups, small, old, young, cultural, or civilians. The word of God is true: 'And let there be among you a party of people calling on good, enjoining what is good and forbidding evil. And they are the lucky ones' (Quran:4:104)

3.2. Sayyid Qutb (1906-1966) His full name is Sayyid Qutb Ibrahim Husayn Shadhili, born in Musha village, Ashut in 1906. As a child he grew up in a devout Muslim family, as well as pursuing his studies at Kuttab and has memorized the entire Quran during his 10 years old. He studied at Cairo in Dar al- Ulum and earned his degree in education in 1933.He served almost 18 years with the government until it decided to resign in 1952. Started engaging with Jamaah's Ikhwan al- Muslimin in 1951 after being attracted to Hasan al-Banna's personality. His escalation in the al-Ikhwan movement ended with a sentence to suspension in 1966 when accused without base, inciting the rebellious people to overthrow the government under President Jamal Abd Nasir's presidency (Musallam, 1993). He is one of the leaders of the Jamaah Ikhwan al-Muslimin (Muslim Brothers) who has sacrificed much in delivering da'wah messages through writings such as small brochures, books and public lectures. Sayyid Qutb’s approach contrasts with Hasan al-Banna where his greatness is attributed to his famous writings such as Fi Zilal of the Quran, Maalim fi Tariq, and many more. Even his writing, Maalim Fil Tariq was considered proofs by the existing government to punish him with a 1966 suspension. Sayyid Qutb's involvement with da'wah movement started quite late, in the age of 40's. He began to join Ikhwan al-Muslimin's movement when Hasan al-Banna had died. Many writings say that the involvement of Sayyid Qutb with Ikhwan al-Muslimin was driven by his interest in Hasan al-Banna's personality as well as the tragic murder of the head of the movement in 1949. Sayyid Qutb's awareness of homeland struggles began since childhood where his father was a party member of Hizbul Watani who fought for Egypt's independence from the British grip. His home was often the headquarters of the nationalist independence meeting to discuss and exchange ideas about the future of the Egyptian people. Other factors such as the Egyptian economic recession and the deviation of the UK-sponsored government exacerbate the situation. The years 1945 to 1952 witnessed street protests and strikes in towns among workers, government employees and police. The cries that call for social justice often revolve in the form of newspapers or public lectures (Musallam, 1993) At the intellectual circles in Egypt, figures such as Taha Husayn, Muhammad Husayn Haykal, Rashid al-Barawi and Abd Rahman Badawi also worked for the same slogan demanding the government's commitment to find solutions on the economic slowdown and Egyptian morale of youth in many respects. This scenario encourages the involvement of Sayyid Qutb with this social reform plan. However, the involvement of Sayyid Qutb with the

http://iaeme.com/Home/journal/IJM 429 [email protected] Firdaus Khairi Abdul Kadir, Asyraf Hj Ab Rahman, Hailan Salamun, Nooraihan Ali and Hammadah Ab Rahman above group is in the form of writings as well as poems highlighting the issue of injustice in wealth distribution and the need for awareness to correct the irrelevant social weakness, without emphasising Islamic solution based on the Quran or the Sunnah. What is clear, his early writings did not reveal the Islamic solution to the existing social millieu facing the society. Beginning in 1947, the seed of Islamic consciousness began to be embodied in his thoughts with the birth of an article in Al-Fikr al-Jadid journal. The content of this journal greatly emphasizes the issue of social justice based on Islamic teachings, in addition to completely abolishing the ideologies of Western capitalism and communism which undermine the role of noble faith and values. Among the major questions raised is how the oppressed peasants need to be given more rights and fairness in the ownership of land and property. The oppression by the superiors and landlords towards the peasants and masses should be eliminated. Telling the role of Sayyid Qutb in al-Fikr al-Jadid, Heyworth-Dunne (1950) wrote: ‘He (Sayyid Qutb) and his agents collected of detailed report on the living conditions of their compatriots and published these with fotographs. He has examined the extreame poverty of four or five milion fellahin and has described their way of life to the Egyptians. His courageous approach in this journal puts him in the forefront of those who are advocating s system whereby large large estates should be reasonably diminished in size, and the land distributed amongst the completely landless, in order to eliminate destitution. He also advocates legislation regulating the relations between capital and labor, so that workers can get a fairer deal. He believes in encouraging the system of co-operative societies.’ Al-Fikr al-Jadid did not endure for a long time when the contents were unpleasant to many superiors including the castle. In 1948 the journal was forced to be dissolved supposedly for security reasons. In 1949, Sayyid Qutb's commitment to the dissolution of the social system, especially the right of justice in society, was continued with the publication of his book, al-Adalah al-Ijtimaiyyah fil Islam. The book highlights the role of the zakat distribution system in which the author claims, capable of solving many social problems if it is monitored by the ruling government. Sayyid Qutb’s other writings include Ma'rakat al- Islam wal Ra'smaliyyah, and Fi Zilal al-Quran. More importantly, Fi Zilal al-Quran is a continuation of Qutb’s early idea as manifested in al-Fikr al-Jadid and al-Adalah. The contribution and influence of Sayyid Qutb to the Egyptian society around 1950-1960 is immense. In addition to his active participation in Jamaah al-Ikhwan such as leading da'wah and irsyad units, his writings also influenced young Egyptians and professionals. The ideas and terms used such as al-Mujtama 'al-Islami, al-Mujtama' al-Jahili also suggest either positive or negative. The use of the term al-Mujtama al-Jahili, for instance, is regarded as a fortress or a reminder of how blindly immitation of Western-minded ideas of divine law may lead to the delusion of the element of faith in God since humans begin to glorify material values and fear of human creation rather then fully submit themselve before God Almighty. In this case, his expressions such as 'Min ibadatil ibad ila ibadati Allah' often repeated in inviting Muslims to return unwavering obedience to the One God. His work, al-Mujtama 'al- Islami calls for an ideal society which can be founded starting from the strength of family system, to the strength of the Muslim community system and ultimately the establishment of an Islamic state. In the administration of the government or the state for instances, Qutb viewed that there was no room for the leader or ruler to act unjustly since the procedure of appointment (shura) was such as to make the post-holder the best person to judge according to the shariah (Islamic law). Whereas the concept of istikhlaf (the appointment of the ruler or khalifa) demanded that human beings were to accept guidance (al-huda) only from God and thus, the ruler's responsibility and role were bound by His moral action (manhaj) of life

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(Daud, 2016). Some of the effects of Qutb’s teachings can be seen in the Egyptian society. For example, the number of followers and those who sympathize with Jamaah al-Ikhwan is increasingly popular.

3.3. Egyptian Intellectual Influence in the Islamic Da'wah movement in Malaysia Around the 1970s As discussed earlier, the influence of both characters; Hasan al-Banna and Sayyid Qutb are great in the socio-political scenario of Egyptian society. Their involvement in Islah movements, bookwriting, public speeches have attracted not only the Egyptians, but also Malaysian students in the country to follow closely the approaches taken by them. In the context of Malaysia, the influence of these two leaders, especially among the Islamic religious leaders, can be understood through the following situations; i) direct involvement with the thoughts of the figures concerned in Egypt, ii) the influence of their printed books in several languages, and iii) the role of the Malay newspapers which included the struggle and political scenarios of Egypt such as Penang Chahaya, Newspaper Idaran published in Penang in 1925, Suara Malaya, al-Imam, al-Ikhwan and also Pengasuh. These newspapers and magazine have often published the news quoted from the Egyptian newspapers in Egypt for their struggle to be published as news. In the 1920s until 1930s, awareness of the need for Islam’s revival was organized by reformists likes Jamaludin al- Afghani (1838-1897), Muhammad Abduh (1849-1905) and Rashid Rida (1865-1935). The more open-minded Egyptian politics also attracted Malay students who are claiming there should be political activities and thus raising awareness amongst their circles. This was the driving force that led to the increase in the number of Malay students pursuing their studies there in the mid-1920s and 1930s after earning their previous education in Makkah. According to Othman Abdullah, who was one of the Malay students who decided on the extension of study to Cairo after attending education in Makkah, the result was influenced by the fact that in Makkah one only studied religion while in Cairo they could also study politics (M. Redzuan Othman, 2005: 119 ). In the 1970s, Islamic awareness in Malaysia was increasingly apparent by the emergence of those who wanted to restore the sovereignty of Islam replacing the culprit of corruption that took place such as the distribution of wealth, political system malfunctions and the existence of high unemployment. What is interesting, the combination of Islamic reformers with the nationalists in fighting for the right of justice has further reinforced their demands on this issue of social justice. In addition, the consciousness and missionary movement is also a continuation of the struggle that has taken place in Egypt and Pakistan itself as has been discussed earlier in the evacuees of the British colonies. What is clear, this awareness was born not only among scholars who studied religious studies from Egypt but also involved Malay students from non-religious majors. ABIM, for example, used this approach with a coalition of former leadership by Ustaz Razali Nawawi as president and by as its secretary-general. Ustaz Razali himself during his studies at the Islamic Malaya College, has been exposed to the idea of reforming and reforming Egyptian intellectuals from his teacher, Ustaz Abu Bakar Hamzah (M. Kamal Hassan, 2006: 2-3). With a confrontational approach, ABIM is vocal to some of the foundations and foundations of the government. This approach is perceived in accordance with the demands and needs of that era. The 1970s also saw how da'wah activities began to spread amongst students of tertiary institutions from within and outside the country, rather than in poverty-remote areas. Student movement is demonstrated by their appearance in the community through community service programs aimed at providing social and economic awareness to citizens. This scenario is

http://iaeme.com/Home/journal/IJM 431 [email protected] Firdaus Khairi Abdul Kadir, Asyraf Hj Ab Rahman, Hailan Salamun, Nooraihan Ali and Hammadah Ab Rahman increasingly apparent through student demonstrations and how the government’s response towards them aimed at controlling political activities in institutions of higher learning. For example, the implementation of AUKU 1975 (Amendment) which has restricted the activities of some educational establishments such as the Socialist Club from moving. In this atmosphere, only Islamic bodies continue to carry out their activities through seminars, weekly lectures and leadership training programs. ABIM itself was born from this awareness driven by student associations moving on higher education campuses (M Abu Bakar, 1987: 144). The involvement of Islamic students studying in the West in local da'wah activities also sparked the atmosphere. For these groups, their exposure to Islam is due to the influence of active associations abroad such as the Malaysian Islamic Study Group (MISG), Islamic Representative Council (IRC) and Suara Islam. These associations have followed the footsteps of Egypt's al-Ikhwan and Jamaat Islamic movements in their program. Activities such as the Winter Gathering as well as annual conferences have been working on organizing training programs to shape their participants as a Muslim. The phrase 'Islam is the way of life' often goes back to every lecture held. In addition, visiting lecturers from the Middle East and Indian subcontinent, mostly experts on Islam and related to Islamic movements such as al-Ikhwan and Jamaat Islami Pakistan, are also involved in raising this awareness. Hence, the process of 're education' in Islam has taken place among those who have just received the influence of this development. The efforts to deepen the Islamic sciences were also performed with the advantages and mastery of good English among these groups. Books of Islamic movements and the interpretation of the Quran are translated into English as references in the works of Abul Ala Maududi, Tafhim of the Holy Qur'an, Sayyid Qutb, Maalim Fil Tariq and the writings of Hasan al- Banna itself is like Risalah Usrah dan Dakwah. In addition to English translation books, some of the books were translated into Bahasa Indonesia. With the increased knowledge of these Islamic sciences, the stronger their hold on religion and the ambition of their lives to see the appreciation of Islam in society. Some Arabic terms began to be used in most of their Islamic activities such as usrah, tamrin, al-Mujtama 'al-Islami, ijtima' and so on. Even the use of these terms succeeded in strengthening relationship amongst fellow members. In the book of Legacy of Usrah and Da'wah by al-Imam Hassan al-Banna for example, he explained the purpose and purpose of the altercation as follows: 'Through usrah we can lead the Muslims towards high praise examples besides reinforcing existing bonds. In addition, the quality of fellow members can be enhanced, by realizing the theory of deeds and practices. Therefore, we should look into this matter and be ready to become a healthy and useful brick to this noble forming family building, the Islamic family. ' The use of Arabic terms is also seen as one of the efforts towards upholding the use of Arabic among members as suggested by Hasan al-Banna in one of his wills, 'Make every effort to speak the correct Arabic as the correct Arabic language, is the only Islamic religion '. Generally, the newly acquired Islamic awareness can be summarized as follows: i) Islam is the perfect religion and the inevitable isme-isme in society is to be set aside. ii) Islam demands its people to live up to its teachings in total and what is happening in society deviates from the teachings of Islam, iii) Islam demands its followers to submit to Allah only and not to others. Symbolically the writing of Sayyid Qutb, Hasan al-Banna and al-Maududi called for Muslims to unravel the sources of Islam's greatness in dealing with their problems. It's not a new teaching as it seems to have been part of humanity.

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These Islamic consciousness are the ones that lead to the birth of Islamic religious movements in a more systematic way that students and former Egyptian students lead. Names such as Ust Fadzil Noor, Ust , and Ust Nakhaie Ahmad are quite synonymous with their involvement with the ABIM movement led by Ust. Razali Nawawi and Brother Anwar Ibrahim at that time. The ABIM-sponsored struggle has a direct relationship with the national political process. In line with its position as a fundamentalist organization, ABIM has urged the government to implement Islamic programs and call upon the people to appreciate the teachings of Islam. This was conveyed through publications, press statements and talks just as foreign organizations like Jamaah's Ikhwan al-Muslimin led by Hasan al-Banna and Sayyid Qutb. The focus of this movement's criticism is more on government policies that lead to corruption in administration, poverty among the people, secular cultures that are spreading in society and education systems that are not based on Islamic principles. These approaches brought ABIM to an international stage when the ideas of their leaders' struggles were parallel, as well as accepted by international Islamic movements. The Islamic da'wah movement was seen to have had a better place when PAS (most of its leaders led some former ABIM members), were in government in the mid-1970s. The presence of PAS in this coalition government (1974-1978) with which the approach of Hasan al-Banna, Maududi and Sayyid Qutb were also used as the basis of their da'wah approach, has helped accelerate the trend of Islamization of UMNO. As part of the partnership agreement, UMNO has agreed that the government will expand its efforts to develop Islam as well as enhance the strengthening of the Muslim economy in Malaysia. The insistence from groups of Islamic resurgent movement from outside the government such as PKPIM and ABIM itself has also forced the UMNO-PAS coalition to increase the involvement of the federal government in Islamic affairs. Traditional activities such as the construction of the mosque, the spread of religious pamphlets, the important dates of celebrations and Islamic education have grown rapidly. What is happening, is that almost all of the da'wah activists who are active today emerge as a result of the previous organizations that grew in the 1970s. In 1971, for example, the Islamic Research Center was established, followed in 1974 with the establishment of the Institute of Dakwah and Islamic Training with the aim of enhancing the feeling of Taqwa (fear of Allah) and faith among government officials and staff. In 1974, the Secretariat of the National Council of Islamic Affairs was upgraded to a full section under the Prime Minister's Department, and the number of staff and financial allocations for the department was also increased multiplied. Yayasan Dakwah Islamiah was inaugurated on June 25, 1974. These efforts highlighted the initiative of the more rigorous government and contributed to the expansion of Islamic space in public policy and affairs. It also marks the beginning of a massive "central Islamic" network in Malaysia with staff, budgets, impact and breakthrough far beyond the state's Islamic authorities (M. Abu Bakar, 1987: 78-79). Hence, the rise of the Islamic da'wah in the 1970s which originally began as small reform movements born of the consciousness of 'calling on mankind to virtue and justice' as had been fought by Hasan al-Banna and Sayyid Qutb, were finally welcomed positively by the government through the implementation of its Islamic policy, in the early 1980s. The involvement of Anwar Ibrahim in the governmemt policy, who was previously a da'wah leader is said to be a step towards further efforts by the establishment of institutions such as UIA (1982), Bank Islam (1983) and Takaful Company (1984). The introduction of subjects that combine Islamic heritage with secular knowledge in UIA, for example, equips the process of Islamicization amongst Muslim students in meeting the challenges ahead and emphasizing the subject of Islamic economics to strengthen their understanding. The establishment of

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Bank Islam and Takaful Companies considered so vital as to show how the Islamic financial system can be systematically managed and able to match the conventional financial system (Zulkeple Abd Ghani, 2003: 202-203).

4. CONCLUSION The Egyptian intellectuals such as Sayyid Qutb and Hasan al-Banna are scientists and reformists who have a great influence on socio-political thinking not only in the Arab world, but also in Malaysia around the 1970s. Their ideas translated into writing such as Majmu’a Rasa’il, Tafsir fi Zilal al-Quran and Maalim fil Tariq have opened the minds of the people to 'what to do' and thus was accepted openly among the Malaysian Muslim community around the 1970s up to this day. In fact, the books have been reprinted in the country on the funding of government agencies and NGOs. The emphasis elements given such as the concept of aqeedah unity (wihdatul al-aqidah) of Muslims, social justice in society and tajdid in the way of thinking with the rejection of Western-minded culture have opened up the minds of Muslims how the long-established idea of contemplation is a process of colonization sustained Western societies against the Islamic world in the name of capitalism, socialism and other isme-isme. In the context of Malaysia, the influence of al-Banna and Sayyid Qutb's thoughts and their struggle is to point out how the da'wah strategy should begin and the necessary filling forms, the current approaches that need to be initiated. The emphasis of the concept of the unity of aqidah, for instance, has centered on the struggle of Muslims all over the world including in Malaysia on the importance of Islam as a way of life regardless of color, language and race differences in the way of giving birth to a harmonious Muslim society and country. This struggle managed to open the minds of the Islamic movement to set the strategy more collectively and pro-active. The introduction of Islamic terms such as usrah, tamrin and tarbiyah in the Islamic movement has also had a special effect on raising the spirit of Islamic engagement among Muslim preachers and community at large.

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[11] Dunne, J. Heyworth (1950). Religious and Political Trends in Modern Egypt. Washington. [12] Adnan Musallam (1993), ‘Sayyid Qutb and Sosial Justice’. Journal of Islamic Studies. 4:1, 52-70. [13] Salah Abd Fattah Khalidi (1994), Sayyid Qutb; Min al-Milad ila al-Istishhad. Damascus: Dar al-Qalam. [14] Salah Shadi (1994), al-Shahidani: Hasan al-Banna wa Sayyid Qutb. Mansurah: Dar al-Wafa’. [15] Donohue J.J dan Esposito, J.L. Eds.(1982) Islam and Transition: Muslim Perspectives. New York: O.U.P. [16] Mitchell, Richard P (1993). The Society of the Muslim Brothers. Oxford: Oxford University Press. [17] Asyraf Ab Rahman, Wan Ibrahim, Nooraihan (2012). Islamic Concept of Social Justice in the Twentieth Century. Advances in Natural and Applied Sciences, 6(8): 1423-1427. [18] Daud Ismail, A. Hj Ab Rahman, Wan Ibrahim Wan Ahmad (2016). Sayyid Qutb's view on Caliphate Government and Its Relevance in Muslim society. Social Sciences. 11:22. 5403- 5407.

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