Page 902 - Proceedings Collega2023
P. 902

Huruf
                    No Surah         Nama Surah                           Kod Jawi
                                                      Jawi
                    Surah 30       )مو ّ ﺮلا ةرﻮس( موﺮلا    ي       Tanda-tanda kejayaan


                    Surah 31       )نﺎمقل ةرﻮس( نﺎمقل    ڽ      Mentauhidkan kejayaan sistem
                                                                         rangkaian


               Results and Discussions

               Relationship of Islamic values with traditional Malay wood carving

                       Based on a review of previous studies, there is evidence that highlights the relationship between
               Islamic values and traditional Malay wood carving. Mohd Din et al. (2022, p. 56) state that "in Malay
               culture, faith and religion are inseparable, influencing their way of life and customs. Islam serves as a
               foundation for the development of traditional Malay crafts." This statement identifies three key subjects:
               Islam, Malay society, and traditional Malay crafts.
                       Firstly, interest in traditional Malay wood carvings had already grown in Malay society even before
               the arrival of Islam. However, with the introduction of Islam and its teachings through the al-Quran and
               as-Sunnah, these carvings were further influenced and elevated. Islamic teachings have had a significant
               impact on the practices, culture, and beliefs of Malay society, redirecting the traditional carvings towards
               Islamic principles. Over time, these carvings have undergone various developments to align with Islamic
               teachings (Rashidi et al., 2021) bringing the spirit of Islam to life within Malay society.

                       Secondly,  in  this  context,  Malay  society  can  be  understood  as  comprising  traditional  Malay
               artisans, such as wood carvers, and other members of society who engage with their art. Despite the deep-
               rooted pre-Islamic beliefs and culture in Malay society, these traditional artisans and carvers embody the
               spirit of Islam in their artworks. Consequently, their religious beliefs influence their art, which serves as a
               means  for  Malay  society  to  learn  about  Islam  and  Allah  SWT  (Mohd  Razali  &  Maharimi,  2021).
               Furthermore, Malay society readily embraces anything that embodies Islamic values as a way of life (Mohd
               Din et al., 2022). Therefore, their creations are not arbitrary; rather, they reflect Islamic values.

                       Thirdly, traditional Malay wood carvings are easily identifiable by their intricate designs, which
               beautifully incorporate Islamic values (Abu Hassan et al., 2016). Moreover, Malay society openly embraces
               wood carvings that not only showcase Islamic values but also incorporate elements of nature, as these
               carvings resonate with their cultural beliefs (Othman & Abdul Majid, 2017). The traditional arts, such as
               carvings, have significant role in relating Malay society to their everyday lives. Additionally, Mohd Sabrizaa
               (2009) highlights that the uniqueness of these carvings stems from the Malay people's religious devotion
               to Islam (Mohd Razali & Maharimi, 2021).
                       On balance, when considering the three main subjects mentioned above, it can be observed that
               Islam peacefully entered Malay society while traditional arts and culture underwent evolutionary changes.
               As a result, the Malay society actively embraced Islamic teachings and wisdom. The traditional Malay wood
               carvings serve the purpose of promoting humanity within the Malay society by representing their beliefs.
               These  carvings  reflect  the  values  deeply embedded  in Malay  society,  making them  unique  (Shuaib &
               Enoch, 2013), as noted by Ezrin (1997). Furthermore, Basaree (2003) has emphasised that the foundations


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