Page 908 - Proceedings Collega2023

As previously observed in Table 2 of Kod Jawi, the interpretation of Kod Jawi is aligns with a
plethora of literature, including the transformation process of traditional Malay wood carving influenced
by Islamic values, as discussed in Linkages 1 and 2 above.

In a complete interpretation, Kod Jawi refers to this relationship as a "management method" where the
Islamic-compliant carved ornamentation (C) brings the Malay society (B) closer to Allah SWT by utilising
A+a+B+b=C (e.g., management technology: ensuring smooth implementation of the management
method). Additionally, there is a rule A+a+B+b=C that restricts the free interchange of arrangements due
to the direct connection between the spirit of Islam (A), Linkage 1 (a), Malay society (B), Linkage 2 (b), and
Islamic-compliant carved ornamentation (C). Lastly, the guidelines and principles of life in the spirit of
Islam (A) enable the Malay society (B) to easily differentiate between Islamic-compliant carved
ornamentation (C) and non-Islamic-compliant carved ornamentation (c). On that account, as can be seen
from the critical reviews of traditional Malay wood carving and Kod Jawi interpretation, the flow of
movement between (A, a, B, b, and C) is aligned. Not only that, but it is also proven that Kod Jawi and its
relationship with Jawi writing have the same set-up as traditional Malay wood carving in receiving Islamic
values.
Therefore, as a result of a systematic sequence in the correlation mentioned in Figure 2 and Kod
Jawi in Table 2, this can be supported by findings from Al-Attas (2022), Din (2016), and Al-Qaradhawi (1999)
as per in Figure 4 and Figure 5. In relation to this context, according to Al-Qaradhawi (1999), he explained
that Islam promotes a love for beauty and accepts the arts as ornamentation for society, but it must adhere
to the teachings of Islam. This statement is interconnected with the fact that Islam (A) has initiated the
bond by guiding Malay society (B) towards transforming traditional Malay wood carving into Islamic-
compliant carved ornamentation (C). This can be achieved by having guidelines in the spirit of Islam (A)
that help Malay society easily differentiate between Islamic-compliant carved ornamentation (C) and non-
Islamic-compliant carved ornamentation (c). In fact, it is a characteristic of Islam that wherever this religion
goes, the Al-Quran must accompany it (Al-Attas, 2022). Since Islam has brought Islamic teachings and
values, Malay society (B) fully embraces them. Furthermore, Din (2016) has explained that the core
element ingrained in society is the essence of Malay culture. Din (2016) also emphasised that if Islam is
excluded from Malay society, then the race and its distinctive cultures shall become insignificant.
Therefore, it justifies that Islam (A) serves as a predominant core component in the lives of Malay people.
For these reasons, it is indeed true that all traditional Malay Islamic art is undergoing the same phase of
relating Islamic values.

International Conference on Local Wisdom of the Malay Archipelago (COLLEGA 2023) Page - 895 -