Academic literature on the topic 'Tazul Tajuddin'

This paper is focusing on a work called Gamelbati–Mediasi Ukiran III for gamelan and chamber orchestra by Tazul Tajuddin, one of the Malaysian leading composer and pioneer in Malaysian art-music, combining local Malaysian elements and Western contemporary classical ideals. His work is one of the examples of hybridity in contemporary music in Malaysia. The analysis of the work is concentrating on the introduction, the first and second sections only out of seven sections within the analytical framework of tempo, instrumentation, time signatures, textures, pulses, center (internal drone), ornamental notes and extended techniques on the strings. This works is among the early compositions by the composer combining elements of East and West among 80 works composed by 2022. This work is the winner of the New Millennium Composition Commission Award UK in 2005 awarded by Birmingham Conservatoire. It is composed in 2005-06 and was performed by Birmingham Conservatoire Gamelan Players and Thallein Ensemble, conducted by Edwin Roxburgh at the Royal Birmingham Conservatoire (formerly known as Birmingham Conservatoire) in the UK.

<p><em>Islam as one of the divine religions carries the message of peace, harmony between people and even between God's creatures (</em>rahmatan lil 'Ālamîn<em>). There is no single text either al-Qur'an or al-Hadith which instructs its adherents to do the opposite, think and act radically and are anti-establishment. This problem by the previous scholars has been explained in various strokes of their thoughta. This article focuses on the thoughts of al-Shaykh Tajuddin ibn 'Athaillah al-Sakandari as one of the classical Sufism scholars who concentrate on and focus on the harmonization and moderation of Islam. By using a text and context study approach to the </em>Kitab Tâjul 'Arus<em>, this article finds that Islamic moderation in the Sufi perspective is seen through concepts such as </em>al-taubah<em>, the nature of </em>ittibâ' al-Nabi<em>, </em>ahwâl al-qalb wa al-nafs, asrâr. al-Salah<em>, as well as a lover of the world and the hereafter. Therefore, moderation in Islam is the highest value that must be maintained and carried out by every human being, so that there are no words of swearing, insults, or persecution in the name of religion, race, and group. Faith in Allah and love for the Messenger of Allah should be able to be a force in stopping all forms of injustice against everyone, even other creatures of God.</em></p><p>Islam sebagai salah satu agama samawi membawa pesan perdamaian, keharmonian antara sesama bahkan antara makhluk Allah <em>(rahmatan lil ‘Ālamîn)</em>. Tiada satu teks baik al-Qur’an maupun al-Hadits yang menyuruh penganutnya melakukan perkara-perkara sebaliknya, berfikir dan bertindak radikal dan anti kemapanan. Persoalan tersebut oleh para ulama’ terdahulu telah dijelaskan dalam berbagai goresan pemikirannya. Artikel ini fokus pada pemikiran al-Syaikh Tajuddin ibn ‘Athaillah al-Sakandari sebagai salah satu dari ulama tasawuf klasik yang konsen dan fokus<em> </em>terhadap harmonisasi dan moderasi Islam. Dengan menggunakan pendekatan kajian teks dan konteks atas <em>Kitab</em> <em>Tâjul ‘Arus, </em>artikel ini menemukan bahwa pemikiran moderasi Islam dalam perspektif sufi terlihat melalui konsep-konsep seperti <em>al-taubah, </em>hakikat<em> ittibâ’ al-Nabi, ahwâl al-qalb wa al-nafs, asrâr al-Shalah</em>, serta pencinta dunia dan akhirat<em>. </em>Karenanya, moderasi dalam Islam adalah nilai (<em>value</em>) tertinggi yang mesti dijaga dan dijalankan oleh setiap insan, sehingga tiada terdengar kata-kata umpatan, cacian, maupun persekusi atas nama agama, ras, dan juga golongan. Keyakinan akan Allah dan kecintaan kepada Rasulullah mestinya dapat menjadi kekuatan dalam memberhentikan segala bentuk ketidakadilan terhadap setiap insan bahkan pada makhluk-makhluk Tuhan yang lain.<em></em></p>

<p><em>Islam as one of the divine religions carries the message of peace, harmony between people and even between God's creatures (</em>rahmatan lil 'Ālamîn<em>). There is no single text either al-Qur'an or al-Hadith which instructs its adherents to do the opposite, think and act radically and are anti-establishment. This problem by the previous scholars has been explained in various strokes of their thoughta. This article focuses on the thoughts of al-Shaykh Tajuddin ibn 'Athaillah al-Sakandari as one of the classical Sufism scholars who concentrate on and focus on the harmonization and moderation of Islam. By using a text and context study approach to the </em>Kitab Tâjul 'Arus<em>, this article finds that Islamic moderation in the Sufi perspective is seen through concepts such as </em>al-taubah<em>, the nature of </em>ittibâ' al-Nabi<em>, </em>ahwâl al-qalb wa al-nafs, asrâr. al-Salah<em>, as well as a lover of the world and the hereafter. Therefore, moderation in Islam is the highest value that must be maintained and carried out by every human being, so that there are no words of swearing, insults, or persecution in the name of religion, race, and group. Faith in Allah and love for the Messenger of Allah should be able to be a force in stopping all forms of injustice against everyone, even other creatures of God.</em></p><p>Islam sebagai salah satu agama samawi membawa pesan perdamaian, keharmonian antara sesama bahkan antara makhluk Allah <em>(rahmatan lil ‘Ālamîn)</em>. Tiada satu teks baik al-Qur’an maupun al-Hadits yang menyuruh penganutnya melakukan perkara-perkara sebaliknya, berfikir dan bertindak radikal dan anti kemapanan. Persoalan tersebut oleh para ulama’ terdahulu telah dijelaskan dalam berbagai goresan pemikirannya. Artikel ini fokus pada pemikiran al-Syaikh Tajuddin ibn ‘Athaillah al-Sakandari sebagai salah satu dari ulama tasawuf klasik yang konsen dan fokus<em> </em>terhadap harmonisasi dan moderasi Islam. Dengan menggunakan pendekatan kajian teks dan konteks atas <em>Kitab</em> <em>Tâjul ‘Arus, </em>artikel ini menemukan bahwa pemikiran moderasi Islam dalam perspektif sufi terlihat melalui konsep-konsep seperti <em>al-taubah, </em>hakikat<em> ittibâ’ al-Nabi, ahwâl al-qalb wa al-nafs, asrâr al-Shalah</em>, serta pencinta dunia dan akhirat<em>. </em>Karenanya, moderasi dalam Islam adalah nilai (<em>value</em>) tertinggi yang mesti dijaga dan dijalankan oleh setiap insan, sehingga tiada terdengar kata-kata umpatan, cacian, maupun persekusi atas nama agama, ras, dan juga golongan. Keyakinan akan Allah dan kecintaan kepada Rasulullah mestinya dapat menjadi kekuatan dalam memberhentikan segala bentuk ketidakadilan terhadap setiap insan bahkan pada makhluk-makhluk Tuhan yang lain.<em></em></p>

Malaysian contemporary music, an emerging and highly diverse art form, has gained recognition both in Malaysia and internationally over the last decade. Nevertheless, few studies have been completed and most conclude that there is no common compositional trend. This study, however, highlights that one common trend has emerged since 2000, namely, Malaysian composers have increasingly assimilated cultural elements into their compositions. The resulting works have been metaphorically compared to the national salad dish, rojak, in which all constituent parts are readily identifiable even when mixed together. It is argued that the assimilation of cultures is central to an understanding of Malaysian contemporary music, even though it is not the only compositional approach. Twenty-nine works by five selected Malaysian composers are analysed in this study. The composers are: Kee Yong Chong (b.1971), Chong Lim Ng (b.1972), Tazul Izan Tajuddin (b.1969), Johan Awang Othman (b.1969), and Kah Hoe Yii (b.1970). Musical score analysis, combined with the interpretation of data collected through fieldwork trips to Malaysia and Singapore, reveal the ways these composers have assimilated a myriad of cultural elements, including gamelan, Malay poem pantun, mak yong [Malaysian ancient theatre], wayang kulit [shadow puppet play], Balinese baris dance, the concept of tenunan [weave] and batik, Chinese calligraphy and painting, Chinese orchestra and its instruments, Chinese philosophy, and Islamic, Buddhist and Christian spiritual practices, into their compositions. This study concludes that their use of idiosyncratic approaches is becoming increasingly distinctive to Malaysian compositions and a reflection of the same processes of mixing identifiable ingredients that is found in the national rojak salads.
Thesis (Ph.D.) -- University of Adelaide, Elder Conservatorium of Music, 2018