DR SIDDIQ FADZIL: KERUNTUHAN INTEGRITI DAN GERAKAN ISLAH

KERUNTUHAN INTEGRITI:  PERANAN GERAKAN ISLAH

(Memahami pesan islahi dalam surah Hud)

84.  Dan kepada penduduk Madyan,   Kami utus shu`ayb,  saudara mereka.  Shu`ayb berkata: “Wahai kaumku,   sembahlah Allah,   tiada Tuhan bagimu selain Dia,  dan janganlah kamu mengurangi takaran dan timbangan,  aku melihat kamu berada dalam kondisi yang stabil (makmur dan serba cukup),  tetapi aku khuatir kamu ditimpa siksaan pada hari kiamat.

85.  Wahai kaumku, penuhilah takaran dan timbangan dengan adil dan jangan kamu kurangi hak orang lain,  dan jangan pula berbuat kerosakan (fasad) di bumi.

86.  Baki (yang halal) rezeki dari Allah yang ada padamu lebih baik bagimu jika kamu betul-

betul beriman.     Dan aku bukan penjamin(penjaga) tingkah-lakumu.”

 87.Mereka berkata: “Wahai Shu`ayb,  adakah solatmu (agamamu) menyuruhmu supaya kami meninggalkan sesembahan nenek-moyangkami atau melarang kami membelanjakan

 harta kami sesuka kami?  Sebenarnya kamu orang yang penyantun dan arif.”

 88.  Shu`ayb bertanya, “Wahai kaumku,  tidakkah kamu tahu bahawa Allah telah memberi

 petunjuk kepadaku,  dan Dia memberi rezeki yang baik kepadaku?  Aku tidak akan

 membenarkan (diriku melakukan) sesuatu yang aku larang kamu melakukannya.   Aku

 hanya menghendaki pembaikan (islah) semampuku. Aku hanya mengharap pertolongan

 Allah.  Kepada-Nya aku bertawakkal dan hanya kepada-Nya pula aku kembali.

(Hud:84-88)

117.  Tuhanmu tidak akan membinasakan penduduk negeri   tanpa sebab (secara zalim) selagi penduduknya berbuat kebaikan (melaksanakan islah).

 (Hud:117)

11.  Apabila mereka diingatkan, “Janganlah kamu menimbulkan kerosakan di muka bumi”,

mereka malah membantah dengan menjawab,  “Sebenarnya kamilah yang selalu membuat

kebaikan.”

 12.Ketahuilah!  Sesungguhnya merekalah pelaku kerosakan  (al-mufsidun) sebenarnya,

  tetapi mereka tidak menyedari.

 (al-Baqarah:11-12)

Mukadimah

Risalah para rasul sepanjang sejarah semuanya berpaksi pada tauhid (mengesakan  Allah) dengan segala implikasinya.  Kerana itu Dr. Taha Jabir al-Elwaniy dalam gagasan maqasid al-shari`ah-nya (al-maqasid al-`ulya al-hakimah) meletakkan tawhid sebagai objektif utama syari`at, di samping tazkiyah (penyucian jiwa manusia) dan `umran (pentamadunan bumi/alam). Maqasid al-shari`ah (objektif utama syari`at) pada hakikatnya adalah nilai-nilai universal yang terumus pada satu kata:  maslahah dalam pengertian pemeliharaan dan pengembangan kepentingan dan manfaat umat keseluruhannya (masalih al-`ibad).    Untuk merealisasikan objektif maslahah,  diperlukan penampilan manusia yang salih dan muslih (manusia yang baik dan mampu memperbaiki yang lain).  Lawan bagi kata maslahah ialah mafsadah (kerosakan). Sejarah manusia banyak diwarnai perlawanan antara al-muslihun (pejuang maslahah/islahumat keseluruhannya)  berhadapan dengan al-mufsidun (pelaku mafsadah/fasad)yang menindas dan mengeksploitasi massa rakyat semata-mata demi kepentingan diri. Petikan ayat-ayat dari surah Hud di atas memberikan pemerian tentang  perlawanan Nabi Shu`ayb `a.s. terhadap gejala fasad dalam kehidupan masyarakat zamannya, khususnya al-fasad al-iqtisadiy (kerosakan di ranah ekonomi) akibat keruntuhan integriti moral warga Madyan, terutama para elit ekonominya. Sifat materialistik, tamak, rakus dan mementingkan diri  telah menjadikan mereka “binatang-binatang ekonomi”  yang berleluasa mengeksploitasi rakyat kecil menerusi pelbagai bentuk penindasan, penipuan dan pengkhianatan urus-niaga. Agenda islah Nabi Shu`ayb `a.s.  bertolak dari pembangunan `aqidah (tawhid) yang berlanjut pada penegakan nilai amanah dan keadilan dalam kehidupan sosial umat,   khususnya dalam bidang ekonomi. Perjuangan islahi Nabi Shu`ayb `a.s. melawan kebejatan perilaku bisnes warga kota Madyan seharusnya dapat memugar semangat dan komitmen islahi, dan seterusnya mengilhami penggagasan  sebuah model ekonomi berasaskan iman (faith-based), berteraskan nilai integriti (the economics of integrity).

Huraian Maksud Ayat-ayat

Petikan ayat-ayat di atas merakamkan dialog nabi Shu`ayb `a.s. dengan kaumnya tentang islah keagamaan dan kemasyarakatan di tengah umat yang mengalami kesesatan `aqidah dan keruntuhan integriti moral.   Formula islah yang ditawarkan dan diperjuangkan oleh nabi Allah tersebut berpaksi pada ajaran tawhid sebagai pandangan sarwa (worldview) yang menjadi asas cara hidup keseluruhannya - sistem nilai dan  hukum-hakam dalam segala ranah kehidupan:  agama, politik, ekonomi dan sosial. Tawhid  dalam pengertian yang setepat dan setulennya  memang membawa implikasi dalam realiti  kehidupan di segala bidang, termasuk kehidupan muamalat materi duniawi sehari-hari. Ayat 84  (...sembahlah Allah,  tiada Tuhan bagimu selain Dia,  ....)    mengangkat prinsip tawhid yang dihubungkan langsung dengan nilai integriti - amanah dan keadilan  -  dalam  transaksi bisnes dan segala urusan muamalat (...dan janganlah kamu mengurangi takaran dan timbangan,  ...).

Madyan adalah kota bisnes yang terletak di tengah jalur perdagangan  utara-selatan (Sham dan Hijaz).  Kedudukan strategik tersebut memang menguntungkan warga kota Madyan,  terutama dari segi ekonomi.  Tetapi dari sisi lain,  kedudukan tersebut juga telah membuka kesempatan kepada mereka untuk melakukan kesewenang-wenangan - menipu,  menindas, memeras dan mengeksploitasi; malah merompak kafilah-kafilah perdagangan yang melintasi daerah tersebut. Madyan benar-benar telah menjadi kota “syurga”  penipu dan perompak yang kejam. Krisis  integriti  ternyata bukan hanya suatu isu masa lalu, dan bukan juga suatu gejala lokal,  tetapi masih mewabak  di mana-mana  hingga ke hari ini.      Penipuan tidak hanya dilakukan secara individu oleh pedagang-pedagang kelas ikan bilis,  tetapi dilakukan juga oleh golongan profesional, dan lebih dahsyat lagi ia dilakukan oleh syarikat-syarikat gergasi multi-national corporations;  malah banyak juga berlaku  sejenis  “rompakan terselubung”  yang dilakukan oleh negara  dan kuasa-kuasa dunia.   

Untuk menangani krisis integriti sekronik itu, yang diperlukan bukan sekadar kursus business ethics atau suatu akta pencegahan, tetapi suatu gerakan islah berasaskan `aqidah (iman)  yang mampu membangkitkan rasa takut kepada hukuman Allah dan keinginan yang meluap-luap untuk mendapatkan keredhaan-Nya. Hanya iman yang dapat mendisiplinkan dan mengembalikan integriti bangsa yang sudah sedemikian bejat dilanda fasad. Justeru,  seperti yang diisyaratkan dalam ayat 84,  hanya umat yang beriman yang menyedari erti puas dan redha dengan kemakmuran yang ada (... aku melihat kamu dalam kondisi  yang stabil - makmur dan kecukupan...),   dan hanya umat yang beriman yang menyedari bahaya hukuman Tuhan, duniawi-ukhrawi, akibat kecurangan dan kezaliman mereka (...tetapi aku khuatir kamu ditimpa siksaan pada hari kiamat). Hanya  kekuatan rohaniah keagamaan yang dapat mengawal sifat tamak dan rakus.  Hanya integriti moral berasaskan iman yang dapat memberikan kekuatan mempertahankan prinsip amanah dan keadilan ketika berhadapan dengan pelbagai  goda pesona keuntungan (haram), dan ketika berhadapan dengan realiti lingkungan budaya  korupsi, apabila  orang lain  leluasa mengaut keuntungan secara tidak bermoral. Dan hanya iman yang dapat membangkitkan rasa malu melakukan hal-hal yang tidak selayaknya dilakukan oleh orang yang bermaruah.

Andainya warga Madyan itu beriman, tentunya mereka sudah merasa cukup bahagia dengan kemakmuran yang ada,  tanpa keperluan melakukan penipuan dan kecurangan.   Iman akan memberikan mereka keyakinan bahawa amanah dan keadilan tidak akan menjadikan mereka miskin. Sebaliknya,  mereka akan menyedari  bahawa budaya curang akan membawa bencana. Seorang penipu akhirnya akan mendapat giliran ditipu. Demikianlah hakikatnya hukum yang beraku dalam budaya tipu-menipu.  Keadaan ini akan menciptakan kehidupan yang tidak selamat. Setiap saat terdedah kepada kemungkinan ditipu.

Ayat 85 mengulangi seruan nabi Shu`ayb `a.s. kepada penegakan nilai amanah dan keadilan. Tetapi kali ini tidak dalam bentuk larangan, sebaliknya dalam bentuk suruhan  (Dan wahai kaumku, penuhilah takaran dan timbangan dengan adil...). Gaya pengungkapan bentuk suruhan (memenuhi dan menyempurnakan takaran dan timbangan)  mengesankan makna yang lebih positif dan lebih kuat. Kata awfu/ifa’ (memenuhi dan menyempurna) membawa erti bukan sekadar tidak mengurangi,  tetapi lebih medorong kepada penambahan. Gaya pengungkapan sedemikian terasa membawa semangat toleransi, simpati dan peduli. Pesan moral amanah dan keadilan dipertegas lagi dalam ungkapan seterusnya,  tetapi cakupannya lebih menyeluruh  -  tidak hanya pada urusan takar-menakar dan timbang-menimbang barang dagangan, tetapi meliputi segala yang menjadi hak orang lain (...dan janganlah kamu kurangi hak orang lain...). Pesan ini menuntut sikap jujur dan adil  dalam semua urusan yang melibatkan takaran, ukuran, timbangan dan nilaian semua jenis hak - materi dan non-materi,  jasmani dan rohani.    Justeru,  kata ashya’  (jamak kata shayi’)  meliputi juga sesuatu yang bersifat abstrak,  non-fizikal dan non-material (ghayr al-mahsusat).  Ini bererti tuntutan bersikap jujur dan adil dalam menilai seseorang  - wataknya, kemampuannya,  ketokohannya,  sumbangannya, statusnya dan martabatnya.  Kegagalan bersikap jujur dan adil dalam menilai seseorang adalah suatu kezaliman yang mencederai hati dan membenihkan ketegangan dalam kehidupan bermasyarakat. Justeru, keadilan bererti setiap orang yang berhak mendapat haknya (giving every one his due). Nabi  Shu`ayb `a.s. menyimpulkan pesan-pesan islahi-nya dengan larangan menyeluruh yang meliputi segala bentuk perlakuan fasad (...dan janganlah kamu melakukan kerosakan dibumi). Yang harus ditentang dan dilawan bukan hanya kecurangan ekonomi, tetapi semua bentuk kecurangan   -   ekonomi, politik, sosial dan seterusnya. Kata mufsidin (pelaku kegiatan fasad)  pada hujung ayat tersebut   menyiratkan makna kesengajaan dan keleluasaan melakukan fasad.

Merasa beruntung dengan melakukan fasad (penipuan dan kecurangan lainnya) adalah suatu perkiraan yang salah.  Keberuntungan yang hakiki adalah pendapatan yang halal dari urus-niaga yang jujur dan adil. Ayat 86 (Baki [yang halal] rezeki dari Allah yang ada padamu lebih baik bagimu...), menegaskan suatu hakikat penting bahawa keuntungan yang diperolehi dari bisnes yang beretika dan berintegriti  adalah lebih baik, lebih selamat dan lebih membawa barakah dengan syarat didasari iman (...jika kamu betul-betul beriman,..). Tanpa iman,  amal tidak bernilai. Demikianlah kaitan antara iman (tawhid) dengan persoalan untung-rugi dan baik-buruk kehidupan kini dan nanti.  Tetapi persoalan sama ada mereka beriman atau tidak adalah tanggungjawab diri peribadi mereka sendiri.  Mereka sendirilah yang berhadapan secara langsung dengan Allah, menanggung segala risiko dari sikap dan perilaku yang mereka pilih,  (...Dan aku bukan penjamin [penjaga] tingkah-lakumu).   Ertinya, tanggungjawab rasul hanya menyampaikan, bukan memaksa.    Ia tidak dibebani tanggungjawab mengawal dan menjaga segala perbuatan mereka,  yang terbuka dan tersembunyi.  Melaksanakan kewajipan dan mencari yang halal harus lahir dari pedalaman hati (iman) yang tulus semata-mata kerana Allah, bukan kerana manusia.  Demikianlah ayat 86 ini berhujung dengan meletakkan tanggungjawab (beriman dan beramal) di atas bahu setiap individu.

Ayat 87 mengungkapkan tindak balas warga Madyan terhadap agenda islah nabi Shu`ayb `a.s. Kedua-dua inti seruan nabi Shu`ayb `a.s. (tawhid dan etika bisnes) ditolak, malah dipersenda.  Seruan tawhid mereka tolak dengan kata-kata, “..adakah solatmu (agamamu) menyuruhmu supaya kami meninggalkan sesembahan nenek-moyang kami?...”.  Nabi Shu`ayb `a.s. memang terkenal dengan ketekunannya mengerjakan ibadat (solat),  sesuai dengan `aqidah tawhid yang menuntut pengabdian seutuhnya kepada Allah,  Tuhan Yang Maha Esa;   dan sekali gus menolak shirk dalam segala bentuknya,  termasuk penyembahan berhala. Pengertian tawhid seperti itulah yang tidak difahami oleh warga kota Madyan. Ternyata  mereka telah kehilangan daya fikir rasional dan kritis sehingga menjadi sedemikian setia mempertahankan kesesatan dan kebatilan tradisi pusaka nenek-moyang. Seruan  etika bisnes (amanah dan keadilan) pula mereka tolak dengan berkata, “...atau melarang kami membelanjakan harta kami sesuka kami?...”. Mereka  mempersoalkan apa hubungannya solat (amal keagamaan nabi Shu`ayb `a.s.) dengan praktik jual-beli  di pasar? Mereka tidak mengerti bahawa tawhid (mengesakan Allah)  menuntut komitmen mengamalkan syari`at-Nya dalam segala bidang kehidupan,  termasuk kehidupan muamalat bisnes dan kegiatan perekonomian lainnya. Kerana itu mereka menolak campur tangan agama dalam urusan kehidupan ekonomi.  Membawa-bawa agama ke dalam kancah kehidupan  bererti  menyekat kebebasan berekonomi. Mereka mahu bebas mengendalikan harta-benda mereka untuk kepentingan diri mereka sendiri.      Kerana menjaga vested interest mereka menolak syari`at yang menghendaki  mereka membayar zakat dan  menginfaqkan harta untuk kebajikan.  Mereka tidak dapat menerima ajaran bahawa halal yang sedikit lebih baik daripada haram yang banyak. Bagi mereka ajaran agama yang sedemikian itu bertentangan dengan dasar pertumbuhan ekonomi.      Apa pun alasannya, yang jelas mereka adalah orang-orang yang tidak rasional, tertutup dan fanatik terhadap tradisi sesat; dan mereka juga adalah orang-orang yang rakus dan serakah sehingga tidak mempedulikan hukum halal-haram. Sanggahan mereka  ternyata sangat dangkal,  dan kerana tidak mampu berhujah dengan ilmu dan akal sihat, lalu mereka bertindak biadab, mengejek dan mempersendanabi utusan Allah,  “...sebenarnya kamu orang yang penyantun dan arif.” Kata-kata tersebut sebenarnya bermaksud sebaliknya,  bahawa Nabi Shu`ayb `a.s. itu orang bodoh, dangkal dan jahil.

Nabi Shu`ayb `a.s. menanggapi reaksi kaumnya dengan tenang, santun dan penuh yakin sebagai nabi yang mendapat petunjuk Ilahi,  (...Wahai kaumku,  tidakkah kamu tahu bahawa Allah telah memberi petunjuk kepadaku,   dan Dia memberi rezeki yang baik kepadaku...). Demikianlah penampilan seorang nabi yang dikurniai petunjuk Ilahi,  yakin dan percaya diri, hujahnya kuat,  keterangannya jelas.  Di hadapan khalayak kaumnya, Shu`ayb `a.s. memperlihatkan keteguhan sikapnya dan keyakinan dirinya sebagai seorang yang telah menerima anugerah nubuwwah dan hikmah serta rezeki yang halal secukupnya tanpa melakukan penipuan dan kecurangan. Dengan mematuhi prinsip amanah dan keadilan dalam bermuamalat jual-beli,  ia masih mendapat keuntungan (halal) secukupnya.  Shu`ayb `a.s. adalah pendakwah dan juru islah yang mempraktikkan apa yang didakwahkannya  (...Aku tidak membenarkan [diriku melakukan] yang aku larang kamu melakukannya...).  Ia  bukan jenis pemimpin hipokrit yang “cakap tak serupa bikin”,     berperi-peri melarang orang, tetapi dia sendiri melakukannya dalam sembunyi;  pura-pura menyantun,  diam-diam menyamun;  pura-pura membela,  tahu-tahu memperkosa.

Setelah kaumnya memberikan reaksi sedemikian rupa itulah Shu`ayb `a.s. mendeklarasikan komitmen islahinya yang kemudian diabadikan sebagai misi para da`i dan pejuang islah sepanjang zaman, “...Aku hanya menghendaki pembaikan [islah]  semampuku.  Aku hanya mengharap pertolongan Allah.  Kepada-Nya aku bertawakkal dan hanya kepada-Nya pula aku kembali.” Objektif gerakan islah adalah murni,   semata-mata demi kebaikan umat keseluruhannya;  meskipun ada pihak yang merasakan bahawa tawhid dan integriti moral bererti hilangnya kepentingan peribadi dan terlepasnya kesempatan mengaut mengaut keuntungan. Hakikatnya,  yang hilang dan terlepas adalah pendapatan yang kotor dan jijik,  untuk digantikan dengan pendapatan yang besih dan halal  serta kehidupan sosial kemanusiaan yang harmonis, bahagia dalam semangat saling peduli,  mesra tanpa dendam dan permusuhan. Shu`ayb `a.s. menyatakan komitmennya untuk memperjuangkan agenda islah dengan kekuatan dan keupayaan semaksimumnya. Kata “ma ‘stata`tu” dalam ayat tersebut membawa maksud kerja kuat hingga ke hujung batas keupayaan. Tuhan akan menolong  kerja kuat yang didasari ketulusan niat. Hanya kepada-Nya para pejuang (al-muslihun) berserah dan bergantung,  kerana hanya Dia satu-satunya kekuatan penentu kejayaan. Dan akhirnya kepada-Nya jua semua harus kembali bersama amal perjuangan yang diniatkan hanya untuk mendapatkan keredhaan-Nya.

Islah adalah salah satu tema besar surah Hud. Persoalan islah disebut berulang kali  di pelbagai tempat, termasuk di ayat 117,  “Tuhanmu tidak akan membinasakan negeri tanpa sebab (secara zalim) selagi penduduknya berbuat kebaikan.”. Ayat ini mengungkapkan sunnatu ‘Llah dalam penentuan untung nasib bangsa. Tuhanlah yang menentukan jatuh dan bangun sesuatu bangsa mengikut sunnah-Nya yang tidak pernah dan tidak akan pernah berubah.   Kehancuran sesuatu bangsa selamanya bersebab,  kerana Tuhan tidak menghukum secara zalim. Serosak mana pun keadaan keadaan sesuatu bangsa, mereka tidak akan dihancurkan selagi masih ada gerakan islah yang komited memperbaikinya. Mengenai kata “zulmin” dalam ayat tersebut, Abdullah Yusuf Ali memberikan catatan,  “There are different shades of interpretation for this verse.   I follow Baidhawi in construing zulmin here as ‘a single wrong’.  He thinks that  the wrong referred to is shirk, or polytheism: God will not destroy for mere wrong belief if the conduct is right.  I incline to interpret in more general terms  ... He is too Merciful to destroy for a single wrong, if there is any hope of reclaiming the wrong-doers to repentance and amendment or right life.  An alternative interpretation is:  to destroy communities unjustly.”

Memang terdapat kalangan mufassirin yang memaknai kata “zulmin” dalam ayat tersebut sebagai syirik.  Ertinya,  biar sesuatu bangsa itu melakukan syirik bentuk apa pun,  mereka tidak dihancurkan selama warganya masih melaksanakan prinsip dan nilai islah (amanah dan keadilan) dalam muamalat kehidupan sosial.  Kehancuran bangsa akan berlaku apabila tatanan moral masyarakat ditonggang-langgangkan, lalu berleluasalah kezaliman dan penganiayaan tanpa pencegahan yang berkesan. Dari ayat inilah terumusnya hukum sejarah: sesuatu bangsa boleh bertahan dengan kekafiran, tetapi tidak akan dapat bertahan dengan kezaliman,

ان الامم تبقى مع الكفر، ولا تبقى مع الظلم

Demikianlah kritikalnya peranan al-muslihun (para pejuang islah) dalam menentukan survival bangsa.  Mereka tidak hanya melaksanakan kewajipan terhadap Tuhan,  tetapi juga menyelamatkan bangsa dari bencana kemurkaan-Nya.Untuk melaksanakan misi islah,   golongan al-muslihun harus berhadapan dengan golongan al-mufsidun  (kelompok pelaku fasad/kerosakan) yang selalu tampil berselindung di balik  retorik dan slogan islah.  Ayat 11 dan 12 surah al-Baqarah mendedahkan tipu daya kaum al-mufsidun mengabui  mata rakyat massa.  Mereka membungkus fasad dalam kemasan islah,   menyebar mafsadah yang diberi label maslahah.

Pengajaran Bagi Aktivis Islah

Ayat 88 surah Hud di atas harus selamanya menjadi landasan komitmen perjuangan islahi mentauhidkan Allah,  mengislahkan manusia,  mengimarahkan bumi. Krisis integriti yang melanda seluruh lapisan umat ketika ini harus ditangani menerusi gerakan islah keagamaan dan kemasyarakatan yang menyeluruh. Gejala fasad yang meratai segenap sektor masyarakat ketika ini tidak kurang seriusnya berbanding kerosakan masyarakat zaman Ibn Taymiyyah (abad 7-8H),  suasana serba fasad yang mendorong Shaykh al-Islam tersebut menulis kitab:

السياسة الشرعية في اصلاح الراعى والرعية

Judul kitab tersebut cukup jelas memberikan isyarat fasad yang melanda umat   -   penguasa dan rakyat.  Yang memerintah dan yang diperintah sama rosaknya sehingga tidak ada pilihan selain mengislah kedua-duanya  -  al-ra`iy (pemerintah) dan al-ra`iyyah (rakyat).  Kedua-duanya  sama-sama melakukan kezaliman  seperti yang diungkapkannya:

وكثيرا ما يقع الظلم من الولاة والرعية ،هؤلاء يا خذون ما لا يحل ،وهؤلاء يمنعون ما يجب ، ...

Demikianlah sebahagian daripada kebobrokan yang menggejala dalam kehidupan umat, dahulu dan sekarang. Penguasa merompak harta rakyat,  sementara rakyat mengelak dari kewajipan infaq. 

Dalam realiti hari ini,  para da`i yang juru islah tidak harus membatasi daerah gerakannya hanya dalam kalangan rakyat massa,  tetapi harus menjangkau ke daerah elit politik dan elit ekonomi. Demikian juga isu yang harus ditangani tidak harus dibataskan pada masalah-masalah individu,  tetapi menjangkau ke daerah politik, ekonomi dan sosial yang lebih luas,   dengan tahap kompetensi keilmuan yang lebih tinggi. Justeru, gejala fasad yang melanda sudah sampai ke tahap yang cukup parah sehingga telah merosak trias-politika (pemisahan kuasa) yang menjadi teras tatanan kenegaraan kita. Kehidupan ekonomi rakyat telah semakin memprihatinkan akibat keruntuhan tatakelola yang baik, keruntuhan integriti,  mewabaknya rasuah dan penyalahgunaan kuasa. Gemblengan kekuatan dakwah dan islah sebenarnya dapat menjelmakan gerakan moral yang mampu menciptakan perubahan.

Untuk menjadikan dakwah dan islah sebagai kekuatan perubahan, perlu ada usaha yang jujur dan serius untuk meningkatkan kompetensi para da`i, di samping usaha korektif memperbaiki sikap dan perilaku para aktivis dakwah dan islah.   Paparan kisah penampilan  Nabi Shu`ayb `a.s. dalam surah Hud di atas seharusnya menyedarkan kita tentang bagaimana sebaiknya menyikapi umat,  yang bagaimana sekalipun sikap mereka,  hubungan persaudaraan harus tetap dipelihara.  Kata “akhahum”  (saudara mereka)  pada ayat 84  perlu direnung dan dihayati.   Demikian juga kata “ya qawmi” (wahai kaumku)  yang diucapkan oleh Nabi Shu`ayb `a.s. ketika menyapa kaumnya yang jelas-jelas menolak seruannya,  perlu diteladani dalam melayani umat sebangsa.Sesungguhnya dakwah dan islah adalah amanah suci Ilahi yang harus sentiasa dipelihara dari sebarang pencemaran. Ia bukan medan mencari populariti dan glamour peribadi,  bukan pentas peragaan diri para selebriti,  dan bukan juga gelanggang persaingan pengaruh antara mashayikh. 

(Dr Siddiq Fadzil, Kuliah Tafsir Maudhuiyy Siri ke 75)

TM75

KDH:28112015.

ANWAR IBRAHIM: BANGKITLAH DEMOKRAT SE DUNIA

Sahabat, rakan demokrat, tetamu terhormat, tuan-tuan dan puan-puan.

Pertama, saya ingin mengalu-alukan kedatangan para peserta dan perwakilan kita ke persidangan ini – persidangan antarabangsa kedua Forum Sedunia Demokrat Muslim.

Saya amat berterima kasih ke atas dokongan Sasakawa (Sasakawa Peace Foundation); Pusat Habibie dan SETA kerana membolehkan pengartikulasi visi bagi menyatukan orang Muslim dalam berusaha mencapai reform demokratik. Khususnya, saya ingin secara peribadi melahirkan setinggi-tinggi penghargaan kepada sokongan kuat dan bermakna oleh mantan-mantan presiden BJ Habibie, Abdullah Gul dan juga Dr Rashid Ghannouchi.

Tiga tahun yang lalu, pada Mac 2012, saya berada di Dubai di sebuah persidangan membentangkan tentang perubahan landskap politik di dunia Islam apabila idea forum ini tercetus. Apabila saya menggunakan ungkapan perubahan landskap politik, pada masa itu, itulah gambaran waktu pergolakan semasa yang kita alami. Namun, setelah meninjau kembali, kepesatan, keamatan dan natijahnya tidaklah dijangkakan.

Kebangkitan Arab Spring waktu itu sedang terhurai dengan Tunisia mendahului memecut jejak demokrasi, selepas berjaya menggulingkan Ben Ali, hanya 13 bulan sebelum itu. Tetapi tidak sampai setahun kemudian, Bashar al-Assad memberi amaran kepada penunjuk perasaan tentang akibat “bekerjasama dengan anasir luar untuk menjatuhkan regimnya”.

Tidak lama kemudian, berlaku siri-siri serangan kejam pembunuhan oleh regim Assad ke atas rakyatnya sendiri di bandar Homs. Dua minggu sebelum saya mencapaikan ucaptama di, Ali Abdullah Saleh meletakkan jawatan. Dua bulan kemudian, Dr Mohammed Morsi memenangi pusingan pertama pilihanraya presiden di Mesir dan sehari berikutnya Assad mengarahkan suatu lagi pembunuhan beramai-ramai di Houla.

Tanggal 24 Jun, 2012, suruhanjaya pilihanraya mengumumkan secara rasmi kemenangan Morsi dlam pemilihan presdien. Kemenangannya tipis denga undian baginya 51.7 % berbanding 48.3% untuk pencabarnya.  

Pada Julai 2012, dunia baru sedar bahawa perang saudara besar-besaran telahpun meletus di Syria. Lebih  200,000 pelarian Syrian meninggalkan negara itu.

Pada 9/11 tahun itu, kedutaan Amerika di Benghazi, Libya, diserang dan Duta U.S. Christopher Stevens terbunuh.

Pada November, Morsi meminda perlembagaan bagi  mengupaya presiden “melindungi” negara dan melaksana perundangan tanpa sekatan kehakiman. Lapan bulan kemudian, dia digulingkan oleh sebuah rampasan kuasa tentera.

Pada awal tahun lalu, ISIL muncul sebagai raksasa  “Kraken” semacam jelmaan halus yang mengambil kesempatan ke atas konflik di Syria dan Iraq, ketidakstabilan Timur Tengah serta kelompangan kuasa akibat persengketaan Sunni/Shia di rantau itu. Selanjutnya, adalah apa yang sering dikatakan sebagai sejarah.

Pelajaran Sejarah

Saya mengambil masa mengenangkan peristiwa-peristiwa ini kerana saya mempercayai pengajaran penting sejarah – jika kita mempunyai rasa rendah diri dan keazaman untuk mempelajarinya.

T.S. Eliot mengatakan sejarah boleh bermakna kebebasan tetapi pada masa yang sama mengingatkan  kita bahawa sejarah boleh bererti perhambaan. Itu saya andaikan adalah persoalan jalur sejarah mana yang kita pilih untuk bersama.

Betul, dan ia memang benar. Hari ini, ISIS/ISIL mendapat paparan utama akhbar kerana melakukan keganasan, kekerasan dan kekejaman bukan sahaja di Timur Tengah bahkan di Eropah dan tempat-tempat lain. Bersama-sama dengan al-Shabab, Boko Haram, al-Qaeda, dan organisasi pengganas lain, mereka bersaing untuk  merebut perhatian media dan apa yang mereka mempercayai sebagai sanjungan dan pujaan oleh minda-minda pemuda-pemudi. Kita semua tahu jalur sejarah mana yang akan memperingati mereka.

Saya mungkin bersuara daripada sebuah kamar penjara di Malaysia, setelah dinafikan secara tidak adil kebebasan saya, tetapi ia tidak menjadi halangan untuk melahirkan kesedihan dan kegusaran,  sesiapapun akan merasakannya apabila mengetahui tentang kejadian kejam dan terkutuk – terkini dengan tujuh serangan serentak di Paris.

Tindakan keji pembunuhan ganas dan wewenang ke atas orang awam yang tidak bersalah termasuk wanita dan orang muda wajar dikutuk samasekali. Kita mesti bersama berganding tangan dengan semua pihak, merentasi semua sempadan sempit agama dan kaum, dengan satu mesej tegas – bahawasanya pembunuhan terancangan dan kejam ini ditolak samasekali.

Hari ini, kita berada di atas bucu gelombang lautan perubahan di mana generasi masa depan kita akan menilai kita. Forum demokrat Muslim akan diuji di sini.

Adakah dunia Islam berpeluk tubuh menjauhkan diri apabila demokrasi baru memekar dan masyarakat yang baru bebas di Egypt, Libya dan Iraq runtuh akibat hentakan permainan kuasa-kuasa terpendam (deep state)?

Nampaknya, kitaran sejarah Hegel itu benar. Regim-regim monolitik tersergam teguh dibina atas asas totalitarian dan kuasa kuku besi tidak akan menyerahkan budaya penindasan, kezaliman dan keganasan walaupun berdepan dengan protes besar-besaran rakyat yang mahu perubahan.

Mereka mungkin tersungkur sementara. Tetapi tanpa keazaman tegar rakyat dan pertumbuhan institusi-institusi demokrasi, mereka akan muncul kembali dengan penuh dendam kesumat.

Musim bunga  mungkin berubah menjadi musim dingin kerana senantiasa ada pihak penentang revolusi yang gigih berusaha untuk memusing balik jam ke belakang dan mengembalikan kuasa serta kegemilangan lama mereka yang telah kian menikmati.

Huru hara brutal dan balas dendam berdarah dilancarkan ke atas rakyat sebagai peringatan ngeri betapa terdesak dan kejam tirani dan autokrat apabila enggan menyerahkan kuasa.

Demokrat Muslim tidak boleh membiarkan penguasa terpendam atau teroris terus menerus merampas perjalanan sejarah. Kita mesti merangka laluan baru. Dengan naratif baru ini, sifar toleransi buat mereka.

Kita mesti nyatakan dengan jelas bahawa tindakan pembunuh-pembunuh ini bukan jihad. Ini adalah pemalsuan  Islam dalam bentuk yang paling keji dan kejam. Mereka memakai pakaian berwajah keagamaan dan mendakwa mereka melakukannya untuk Islam serta ummah tetapi apa yang mereka sebenarnya inginkan adalah keuntungan duniawi dan kuasa politik.

Oleh itu, kita mesti mengulangi kutukan ke atas tindakan jahat dan bobrok segelintir fanatik - ISIS/ ISIL sebagai musuh kepada dunia bertamadun.

Keazaman dan perjuangan kita untuk– demokrasi dan keadilan adalah jelas dan tidak akan reda.  Ini adalah insiatif berani – bagi menentukan naratif; bahawa kebebasan dan keadilan; demokrasi dan kedaulatan undang-undang adalah agenda  Muslim yang sejati.

Keutamaan Umat Islam

Dalam dunia yang bertambah bergolak, apa yang kita perlu lakukan adalah untuk fokus kepada apa yang terbaik bagi ummah.

Kita mesti jelas tentang fundamental tadbir urus – ciri-ciri yang menentukan keabsahan kerajaan. Halangan utama dan penyakit ummah adalah ketidakupayaan umat berpartisipasi dalam proses menentukan siapa yang patut mewakili dan memimpin mereka. Inilah pokok permasalahan.

Oleh itu, kita mesti berjuang untuk ekonomi manusiawi dan kerajaan yang bersih serta prihatin. Kita perlu mengimbangi di antara pasaran bebas dan tuntutan keadilan sosial. Kita perlu jaminan perlembagaan tentang hak dan kebebasan asasi, tadbir urus baik dan kebebasan kehakiman.

Bagaimana kita melayani kaum wanita dan kanak-kanak, orang tua dan orang kurang upaya? Kita menuntut hak orang Muslim di negara majoriti  non-Muslim tetapi apa rekod dan posisi kita apabila melindungi hak kaum minoriti di negara-negara Islam?

Kita mesti berjuang membasmikan rasisme dan sifat kebencian di kalangan kita.  Islamophobia bermula di tanah air sendiri. Sunni Muslim takut Shia Muslim dan Shia Muslim takut Sunni Muslim. Dan di dalam pelbagai mazhab pula, ada pecahan-pecahan mazhab yang saling bersyak wasangka.

Kita perlu menjalani kelahiran semula. Ini memerlukan reform dan pembaharuan. Kita perlu berani menelusuri jejak yang dipandukan oleh maqasid al-Shari’a.

Keperluan islah juga menuntut supaya tafsiran perundangan Islam disemak semula bukan sahaja mengambil kira pengalaman umat Islam di bawah pemerintahan  penjajah tetapi hendaklah menekuni maqasid. Kita perlu menekankan sifat Islam yang sebenar, sejahtera dan pluralistik.

Forum ini mesti berusaha menggalakkan intelektual Muslim dan orang ramai kembali kepada keunggulan mesej Islam tentang kebebasan dan rahmatan lil ‘alamin.

Ini seiring dengan trend sihat di kalangan ulama Muslim untuk mendalami ruang dialog peradaban. Kepentingan mengadakan program antara agama perlu ditekankan.

Pemberdayaan ekonomi adalah sangat mustahak. Di kalangan dua bilion lebih jumlah orang Muslim, lebih separuh berada di bawah paras kemiskinan. Peminggiran ekonomi begini menyemai benih yang membawa kepada natijah sosio-ekonomik yang dahsyat.

Idea al-adalatul ijtama’iyya tercabar. Di manakah keadilan sosial seperti dianjurkan oleh al Qur’an and al Sunnah? Apa telah terjadi kepada ajaran Islam tentang kesihatan, pendidikan, perumahan dan pekerjaan?

Ketaksaksamaan buruk yang melanda dunia Islam akan kekal dan bertambah teruk jika tiada usaha kolektif dan bersungguh-sungguh. Negara-negara Islam yang kaya mesti menerajui dan mempelopori gagasan ini berbekalkan keampuhan dan keazaman yang jelas serta cekal bagi mengangkat martabat mereka yang tidak bernasib baik.

Kita tidak boleh menjadi pemerhati semata-mata.

Tragedi terbesar adalah apabila negara-negara Islam lain cenderung menjadi pemerhati semata-mata menonton huru hara dan pembunuhan. Oleh sebab itu, hakikatnya ternyata masa depan negara-negara yang dilanda musibah ini bukan berada di tangan dunia Arab atau Muslim world tetapi di dalam genggaman US dan Eropah. Walaupun dikurniakan kekayaan melimpah ruah minyak dan sumber lain, mereka memilih untuk terlena dibelai ketidakpedulian manakala sebahagiannya berada dalam serba kekalutan.

Adakah kerana apa yang berlaku tidak mengenai kita secara langsung maka kita pun beritahu diri kita bahawa semua ini bukan urusan kita?

Martin Luther King, Jr. mengingatkan kita bahawa “Injustice anywhere is a threat to justice everywhere. We are caught in an inescapable network of mutuality, tied in a single garment of destiny. Whatever affects one directly, affects all indirectly” – Kezaliman di mana saja akan mengancam keadilan kesemuanya. Kita terperangkap dalam rangkaian saling bergantungan diikat dengan se helai perca kain takdir. Apa yang mengenai sesuatu secara langsung akan mempengaruhi yang  lain secara tidak langsung.

Apa yang diperlukan adalah supaya kita kurangkan melihat kepada orang lain tetapi melihat ke dalam diri kita. Tanyalah satu soalan asas: Kenapa pelarian Muslim lebih suka mencari suaka perlindungan di negara-negara Eropah berbandingkan dengan negara Timur Tengah atau negara-negara Muslim lain?

Apakah yang dapat dikatakan tentang keadaan dunia Muslim apabila orang yang paling sengsara, paling tertindas dan paling tidak bernasib baik, memilih untuk mendapat perlindungan di negara-negara seperti Germany, Sweden, Hungary, dan Turki?

Oleh yang demikian, kita perlu melihat kepada kompas moral kita dan bertanyakan ke mana arah penunjuk itu menghala.

Isu keabsahan kerajaan adalah masalah seantero dunia Islam. Walaupun sudah berdekad-dekad lama merdeka, kita masih berhempas pulas dengan persoalan asasi demokrasi, kedaulatan undang-undang, keadilan dan maruah manusia. Penguasa yang ada terlalu asyik berpaut kepada kuasa dan tidak menghindari isu keabsahan politik.

Maju ke depan bersama Maqasid

Berdasarkan maqasid al-Shari’a, sudah cukup anjuran bagi pemimpin-pemimpin Muslim meneruskan tugas mendirikan institusi-institusi tabdir urus demi keadilan, demokrasi dan hak asasi manusia. Itulah cara bagi memacukan kebangkitan ummah.

Keadilan sosial mesti menjadi keutamaan, dan masyarakat Muslim sebagai golongan paling miskin di dunia mesti menangani kemiskinan. Kemiskinan hendaklah dibasmikan dan pendidikan dijadikan hak asasi setiap warga.

Jika berbicara tentang kebangkitan Islam tanpa kebebasan bersuara, atau bebas daripada ancaman penahanan rambang, ianya tidak masuk akal. Pada pendapat saya, kebangkitan Islam adalah tentang memastikan kedaulatan undang-undang, kerajaan bersih, keadilan sosial, dan pemberdayaan budaya di mana wanita tidak dilayani sebagai warga kelas kedua atau dianggap barangan rumah serta kaum minoriti tidak dipinggirkan.

Ini adalah waktu getir bagi dunia Islam dan jalan ke arah pemulihan dan kekuatan itu jauh dan berliku-liku. Cabaran terbesar dihadapi umat bukan datang daripada Barat atau Eropah tetapi dari dalam sanubarinya. Tajdid dan islah mesti datang daripada diri kita sendiri.

Kesimpulan

Revolusi mungkin boleh berlaku sekelip mata semalaman tetapi transisi peralihan kepada demokrasi memerlukan usaha mampan, tekad kolektif dan resolusi tegas bagi membolehkannya berlaku. Jika tidak, berpatah balik ke belakang akan membawa kepada situasi yang lebih buruk daripada keadaan yang cuba digantikan.  

Di rantau ini, kita saksikan pengalaman Indonesia menunjukkan kitaran pertama transformasi telah bergerak. Hak-hak sivil dijamin dan institusi--institusi asasi masyarakat sivil berkembang.

Pilihanraya umumnya bebas dan adil serta telus. Ada institusi-institusi telah berposisi bagi memastikan kewujudan ‘semak dan timbang’ berkesan ke atas kuasa eksekutif, perlindungan hak asasi, kedaulatan undang-undang dan kehakiman bebas.

Menyusuli pilihanraya bebas dan demokratik – adalah isu akauntabiliti demokratik; isu ketaksaksamaan; kualiti pendidikan; dan langkah bagi menangani korupsi tegar bermula. Itulah harapan kita dan bakal cabaran masa mendatang Indonesia, Turki, termasuklah Malaysia. Pemimpin-pemimpin Muslim sudah sepatutnya tidak terkenal sebab banyak mengaut dan mengumpul harta kemewahan peribadi tetapi oleh kerana menyebarkan Rahmatan Lil ‘Alamin.

Akhirkata, izinkan saya untuk mengucapkan terima kasih kepada semua rakan-rakan atas rasa setiakawan mereka – simpati dan sokongan kepada visi ini pada waktu saya direhatkan secara paksa. Inshaa Allah, saya akan kembali tidak lama lagi.

Biarlah saya berpisah dengan puisi se orang penyair Inggeris abad ke 17, yang juga bertuah kerana masuk dan keluar penjara kerana prinsip pegangannya:

“Stone walls do not a prison make,
Nor iron bars a cage;
Minds innocent and quiet take
That for an hermitage;
If I have freedom in my love
And in my soul am free,
Angels alone, that soar above,
Enjoy such liberty.”

Saya ingin menamatkan dengan peringatan bahawa penindasan berterusan oleh diktator dan autokrat kejam – adalah tapak semaian para fanatik. Tanpa harapan reform ataupun perubahan regim secara aman – pilihan yang ada bagi mereka hanyalah janji syurga dengan meletupkan diri mereka

Segelintir teroris yang gasar ingin mewujudkan ketakutan dan memprovokasi supaya berlaku tindakbalas ganas berdasarkan kebencian. Adalah penting kita pastikan mereka gagal berbuat demikian.

Kita mesti ingat bahawa mereka tidak menjadi jurubicara dan mereka tidak mewakili keseluruhan manusia yang cinta kedamaian. Teroris yang sedikit tidak boleh dibenarkan merampas Islam.

Demokrat se dunia, tiba masanya untuk bersatu.

(Terjemahan Ucaptama oleh Dato Seri Anwar Ibrahim, penganjur dan pengasas bersama World Forum for Muslim Democrats – Forum Sedunia Demokrat Muslim, pada Persidangan Antarabangsa Kedua di Jakarta, Indonesia tanggal 23 November, 2015. Ucapan disampaikan oleh Nurul Izzah Anwar, Ahli Parlimen Malaysia dan Naib Presiden Parti KeAdilan Rakyat)

DR SIDDIQ FADZIL: ISLAM AND PLURAL SOCIETY

ISLAM AND PLURAL SOCIETY: REALIZATION OF UNIVERSAL MERCY AND BLESSING (RAHMATAN LI AL-`ALAMIN)

Dr Siddiq Fadzil

A Merciful and Welcoming Religion

We would like to inform society of Islam as the final revelation and the ultimate truth. The God that we worship is Allah Rabb al-`alamin – the Lord of the Universe. The religion  of our faith is al-Islam with its message of rahmatan li al-`alamin – mercy and blessing for all; and the mercy we yearn for encompasses all and everything – transcending race and ethnicity, surpasses the borders of religion and culture, and goes beyond space and time.

wasi`at kulla shay‟i - My mercy encompasses everything (Al-A`raf:156)

 And We have not sent you, [O Muhammad], except as a mercy to the worlds.  (Al-Anbiya’:107)

The verse emphasises Islam’s guiding principle of mercy, God’s blessings which is inclusive, encompassing inhabitants of the whole universe. Rahmah is the keyword which formulates the higher objectives of Islamic shariah (maqasid al-shari`ah) which includes human rights, freedom, justice, equality and all which brings about benefit for humanity. Happiness or sadness in life, depends solely on Allah’s mercy. The Muslim yearns for a sprinkling of Allah’s mercy every second of the day.  The Prophet s.`a.w. teaches the way to be showered with mercy is by spreading love upon the whole world.

The Prophet of Allah  s.`a.w. said, “Love the people in this world, indeed you shall be loved by the One above.”

A companion replied, “We truly love our wives and our children.”

The Prophet of Allah  s.`a.w. said, “That is not what I meant. What I meant is to love all.”

The words al-rahmah bi al-kaffah (all encompassing mercy) means blessing and love which is overflowing, universal humanitarian deeds and service to the community which is inclusive embracing all inhabitants of God’s world.

With such faith and commitment, we can reach out forthwith in this entirely global and plural times. The relevant discourse on actualizing the challenges of universal mercy is to translate the message of rahmatan li al-`alamin upon the realities of plurality, based upon a premise: The Unity of the Creator and the diversity of His creations (tanawwu‟ / ta`addudiyyah). All inhabitants of this universe in its variety ought to be able to be blessed by His religion. As the religion of mercy, Islam should appear and be presented with a warm and welcoming image. Regrettably, this warm and merciful religion is sometimes displayed as a religion of “rage and anger”.

Navigating Plurality

Present realities and in line with Islam as a humanistic outreach and message of universalism - insaniyy al-da`wah wa `alamiyy al-risalah  contemporary Islamic thinker, Fathi Osman suggested a contextual approach, “…a universalistic and humanistic presentation of Islam.”

We ought to release ourselves from being enclosed and exhausted in the juristic details, and we have to enjoy the full, healthy and rich life in the ever-productive divine guidance in its width and depth. We should also be the honest and courageous advocates and defenders of human dignity of all human beings: men, women or children, Muslim or non-Muslim, related to any land, race or ethnicity. We have to present to the whole world (and reflect in our thinking and behaviour) the universality of Islam, and the grace of the Lord to all beings through His message. Through such a universalistic and humanistic presentation of Islam, we can prove that it copes with our age of globalism and pluralism, which it had actually pioneered over fourteen centuries ago. We could also demonstrate that Islam provides the moral depth which humanity has been missing and badly needs. Muslims can help themselves and help all of humanity realize that human dignity is the cornerstone of God’s message to all mankind in all generations, since He is in no need of being acknowledged or worshipped; He wants us to worship Him alone so as to be liberated from worshipping tyrants and fallacies.” (Fathi Osman, 2001:64-65).

Diversity is the will of Allah in the creation of beings. The stampede of globalization driven by American hegemony will not be able to change the fact that mankind is diverse in terms of colour, religion, culture and language. Differences and diversity have to be accepted for what they are, positively and optimistically as the phenomenon of shu`uban wa qaba‟il (mankind consisting of nations and races) contains divine wisdom described by the phrase lita`arafu (so that they may know one another). Al-ta`aruf is a term of significant meaning. It shows a mutual and reciprocal relationship (`ilaqah tabaduliyyah) – mutual recognition, shared respect, communal assistance and cooperation for the common good.  

Mankind is diverse not only biologically – colour and gender, but also in terms of religion, culture and language. Diversity is a sign - ayat or a sign of Allah the Almighty’s greatness, majesty and wisdom.  If God had so willed, mankind could have been created homogeneously – to be the same and identical.

And if your Lord had willed, He verily would have made mankind one nation, yet they cease not differing (Hud:118).

Thus Allah the Most Wise has willed, which has wisdom and secrets to be explored and to be pondered. Plurality has to be understood with faith and true Islamic morals.  The basic principle is qabul al-akhar (accepting the presence of others with all of their differences), with ruh al-samahah (a high spirit of tolerance) to achieve common coexistence living together, in peace and harmony.  This brings us to the theme of al-ta‟addudiyyah or plurality, the major discourse of the day.

We use the term ta`addudiyyah or plurality in its Islamic meaning. There are other terms used such as pluralism. Some would be taken aback by the word pluralism, especially when it’s connected to religion. This needs some clarification in order to differentiate it from John Hick’s religious pluralism.  John Hick led a project of equating all religions, rejecting any uniqueness.   That is why some prefer to use the term plurality instead which sounds more neutral. However it depends on what is really meant by the word pluralism. It has to seen in context, which does not necessarily mean pluralism as referred to John Hick’s ideas.

Professor Emeritus Dr. Osman Bakar clearly and assertively states that,

How we view and manage human plurality and diversity is what gives rise to “pluralism.” Since different cultures or civilizations treat the problem of plurality and diversity differently, we have come to encounter different versions of pluralism. It is with full confidence that we say there is such a thing as “Islamic pluralism,” and that it differs in many respects, for example, from contemporary Western idea and practice of pluralism. (Osman Bakar, 2006:16-17).

Pluralism in intellectual discourses usually refer to what is said by Osman Bakar, “How we view and manage human plurality and diversity”. Therefore, pluralism as used in defining thought, attitudes, approach, formulas and strategies in managing the realities of plurality, should be differentiated from Hick’s pluralism which implies that all religions are the same.  

However, we prefer the term plurality in defining al-ta`addudiyyah, an Arabic word used throughout by contemporary Muslim scholars including Dr. Yusuf al-Qaradawiy, President of the World Union of Islamic Scholars.  Established Muslim scholars accept al-ta`addudiyyah in understanding the position and perception of Islam towards plurality.

Al-Qaradawiy states that Islam acknowledges the plurality of religions (…yaqbalu bi al-ta`addudiyyat al-diniyyah) in accepting the fact that mankind adopts various religions. This happens with the will of Allah (Hud:118), and Allah Himself shall arbitrate and judge all disputes between mankind on the Day of Judgement (al-Hajj:69). Al-Qaradawiy also states that Islam acknowledges cultural and political plurality (inna al-Islam yaqbalu bi al-ta`addudiyyat al-thaqafiyyat wa al-siyasiyyat wa al-diniyyah) as experienced by mankind in their differences of human character, indeed the universe itself is so diverse. (Fatir:27-28).

Dr. Muhammad `Imarah wrote al-Islam wa al-Ta`addudiyyah: al-Ikhtilaf wa al-Tanawwu` fi Itar al-wihdah (Islam and Plurality: Plurality and Diversity in the Framework of Unity); Dr. `Imad al-Din Khalil wrote al-Wahdah wa al-Tanawwu` fi Tarikh al-Muslimin (Unity and Diversity in Islamic History); Dandal Jabr wrote al-Ta`addudiyyah al-Siyasiyyah wa Tadawul al-Sultah fi al-Siyasat al-Shar‟iyyah (Political Plurality and the Succession of Power according to Siyasah Syar`iyyah); Dr. Muhammad `Abd al-Rahman Balrawin wrote al-Ta`addudiyyat al-Siyasiyyat fi al-Dawlat al-Shuriyah (Political Plurality in the State which upholds Shura)

Managing Plurality of Religions

Islam acknowledges plurality in all its forms. Islam acknowledges, appreciates and respects mankind in all its diversity. Religious differences is not an excuse to become enemies. All of mankind is in one unity of humanity. All are children of Adam (`a.s.) honoured by Allah (Al-Isra‟:70). Al-takrim al-Ilahiy (the dignity conferred by Allah) is upon the whole of mankind, whether black or white, whether residing on land or the seas, to the Muslim and the Non Muslim. Honouring fellow men for their humanity regardless of religion is a religious obligation, in following the footsteps of the Prophet  s.`a.w. Al-Bukhariy from Jabir ibn `Abdi Llah related that the Prophet s.`a.w. stood up to honour the corpse of a Jew. It was heard that someone mentioned that the deceased was a Jew. The Prophet of Allah s.`a.w. spontaneously replied, “Alaysat nafsan?” (Wasn’t he also a human being?). Therefore, every human being (Muslim or Non Muslim) possesses honour and dignity that ought to be respected.

Ibn Hazm records that upon the death of al-Harith ibn Abi Rabi`ah’s mother, who was a Christian, her corpse was accompanied and escorted to the grave by companions of the Prophet s.`a.w.  Mankind regardless of race, religion or culture, is entitled to respect and human rights.

Fathi Osman stated, Human rights are universal, and they apply equally to all human beings whatever their inborn or acquired differences may be. Through such a universal human perspective, the “other” is as equally human as you, be he/she of another gender, race or ethnicity, faith, age, or ideology. The Qur’an emphasizes that all humankind was created from one couple: a male and a female, in spite of all their diversification into various peoples and tribes. They are meant to develop knowing and complementing one another through the diversity of human qualities and the diversity of the natural resources distributed among them in their homelands (Quran 49:13). (Osman, Fathi, 2001: 42).

Al-ta`addudiyyat al-Islamiyyah – plurality in Islam comes from a realization that the differences of mankind over religion happens with the will Allah s.w.t. who grants freedom to His chosen creation to choose – belief or disbelief  - Say: (It is) the truth from the Lord of you (all). Then whosoever will, let him believe, and whosoever will, let him disbelieve. (Al-Kahf: 29). If Allah willed, He is All Powerful to create mankind as one religion, but it is His will that mankind is different. And if your Lord had willed, He verily would have made mankind one nation, yet they cease not differing (Hud:118). Every Muslim believes that the will of Allah is unstoppable, as he also believes that the will of Allah contains great wisdom, whether man realizes it or not. That is why a Muslim should not ever think of forcing all others to become Muslims. (Yunus:99).

Al-ta`addudiyyah is built upon the realization that Muslims are not required to determine the fate of others, the Non Muslims. This is a matter for God to decide and it shall be determined on the Day of Judgement, not now. What is required of the Muslim is to remain upright and steadfast with his religion, and at the same time treat justly others of different religions. And if your Lord willed, all who are in the earth would have believed together. Would you (Muhammad) compel men until they are believers? (Al-Shura:15). Thus, Muslims face no dilemma in administering justice and being good to others. Our business is not to force Islam over them. Our affairs are to carry out Allah’s commands in delivering justice, being kind and observing high morals towards all, including Non Muslims. Our duty is to fight oppression, regardless of who the perpetrator may be, whether Muslim or not. O you who have attained to faith! Be ever stead fast in your devotion to God, bearing witness to the truth in all equity; and never let hatred of anyone lead you into the sin of deviating from justice. (Al-Ma‟idah:8).

Treating others justly is entrusted upon us by Allah and His Prophet. Failure to be just to others is a grave sin risking great perils as reminded by the Prophet s.`a.w. in a hadith.

Islam’s attitude towards religious plurality is embodied by ruh al-samahah, a spirit of tolerance - sincere and virtuous.  It acknowledges not only the right of others to profess their religion of choice but also the freedom to practice – to observe their rituals and beliefs. Since Jews are prohibited from working on Saturdays, they should not be forced to. Christians must never be hampered from going to church on Sundays. Muslims should never obstruct Non Muslims from doing things permitted by their religion, even though they may be forbidden in Islam. Others may consume pork and drink alcohol, with a friendly precautionary note: That they do so without provocativeness and not upset the sensitivities of their Muslim friends. What is important is that there is an openness and a readiness for mutual understanding of each others sensitivities, and that there is no compulsion.

As a civil and cultured community, everyone needs to be committed unswervingly to uphold values of politeness and civility. Muslims especially ought to be able to appreciate and treasure the elegant and courteous language used by the Qur’an in addressing Non Muslims. For Non Muslims, the Qur’an always addresses them by the call Ya ayyuha al-nas (O mankind) or Ya bani Adam (O children of Adam). Such a call is gentler compared to Ya ayyuhaladhina kafaru (O you disbelievers) or Ya ayyuha al-kafirun (O disbelievers) which only occur in two places in the Qur’an (surah al-Tahrim:7 and surah al-Kafirun:1).

To Jews and Christians specifically, they are addressed by Ya ahl al-kitab (O People of the Book/ Scriptures), a welcoming call indicating familiarity, coming closer and gentleness. The closeness of the three religions sharing the same roots – Judaism –Christian – Islam – is a fact that cannot be denied. All three are religions of the Scriptures originating from Abraham (Ibrahim `a.s). Jews and Christians reject the prophethood of Muhammad s.`a.w. and they reject the revelations of the Qurán, but Muslims believe in all of the prophets sent by Allah throughout history, including Moses (Musa 'a.s.) and Jesus  (`Isa `a.s)., and Muslims believe in all of the Holy Book and Scriptures revealed by Allah to his prophets since the beginning of time, including the Taurah and the Injil.

Say (O Muhammad): We believe in Allah and that which is revealed unto us and that which was revealed unto Abraham and Ishmael and Isaac and Jacob and the tribes, and that which was vouchsafed unto Moses and Jesus and the Prophets from their Lord. We make no distinction between any of them, and unto Him we have surrendered. (Ali `Imran:84).

Concerning the special relationship of Islam towards Jews and Christians, including their prophets and their scriptures, Isma`il al-Faruqi said,

…is not courtesy but acknowledgment of religious truth. Islam sees them in the world not as “other views” that it has to tolerate, but as standing de jure as truly revealed religion from God. Moreover, their legitimate status is neither socio-political, nor cultural or civilizational, but religious. In this, Islam is unique. For no religion in the world has yet made belief in the truth of other religions a necessary condition of its own faith and witness. (al-Faruqi, Isma`il R., 1989: 435-436).

The way Muslims treat the ahl al-kitab is not simply lip service, but to fulfil the part of believing in the truth. This foundation makes their food permissible - halal for Muslims and their women are permitted to marry Muslim men. The closeness and familiarity between Muslims and Christians is demonstrated in the opening verses of surah al-Rum which tells of the sympathy of Muslims towards Rome (which was Christian) as compared to the Persians (Sabians who worshipped fire),

Rome has been vanquished in a nearby territory, but following their defeat they will be victors in a few years. All command belongs to Allah, before and after, and on that day the faithful will rejoice. (Al-Rum:1-4).

However, gentleness does not mean that Islam condones the faults and errors of the Jews and Christians. Muslims sincerely deem Jews and Christians to be disbelievers because of their unbelief of Muhammad s.`a.w. and the Qur’an as revealed by Allah to his messenger. Similarly Jews and Christians keeping to their religion would say Muslims are disbelievers. We have the right to see things in our perspective, as they have the right to see it their way. This is how it should be if all sides are sincere keeping to their religion. In this context, such a relationship between religions should be accepted as logical.

The fact that religious differences occur has to be accepted for what it is, but these differences should not prevent our aspirations of living together in peace and harmony. Al-Qaradawiy states that belief in the certainty of the disbelief of others does not contradict the spirit of tolerance towards other religions. The differences between Islam and Judaism and Christianity are clear and obvious but that does not hold back Islam from giving them a special position as ahl al-kitab considering them as people of the Scriptures. Muslims and the ahl al-kitab in general, share a common belief in Allah, revelations, the hereafter and moral values; without denying the fact that there are matters in their faith which are against the belief system of Islam -  `aqidah Islamiah. (Al-Qaradawiy, 1999:4)

As proven in history, Islam had successfully actualized tolerance in the middle of plurality. Brandishing the spirit of tasamuh (tolerance) people of different religions can build a life together without having to alter their religion. We do not need, and we could not possibly accept John Hick’s pluralist ideas which shows intolerance towards differences and apparently tries to impose amalgamation. His critic Peter Donovan, says that Hicks’s pluralism project is about compelling all religions to radically alter their convictions and views, “It does not allow others simply to be themselves.” All of the uniqueness and diversity which gives special character to a religion are discarded in order to achieve the goal of religious unification. Another critic, Gavin D’Costa, assesses Hick’s style of pluralism as being - although promoting religion tolerance but it ends up being the most intolerant, “The irony about tolerant pluralism is that it is eventually intolerant towards most forms of orthodox religious belief.” Hick’s pluralism is seen as even more exclusive from all others because it considers that all religions make false, mythological claims.

It cannot be imagined of how John Hick would be including Islam into his pluralism project, whilst Muslims firmly believe in the Qur’an as the final revelation sent by Allah. The revelation is final, absolute and universal. Islam’s uniqueness and special characteristics could not possibly be compromised by its sincere and loyal adherents. Thus it is a major obstacle for John Hick. John Hick has also to deal with hurdles from other religions, including Christianity.

Building a harmonious life among followers of different religions, is not compromising faith and belief system. It is not about letting go of one’s faith in his religion and to go on accepting a part of someone else’s belief. This fusion formula was once offered by the Quraysh of Makkah to the Prophet s.`a.w. as recorded in surah al-Kafirun.

I do not worship what you worship.

Nor are you worshippers of what I worship.

Nor will I be a worshipper of what you worship.

Nor will you be worshippers of what I worship.

For you is your religion, and for me is my religion."

Islam’s answer is clear and firm rejecting compromising on syncretism (the amalgamation or attempted amalgamation of different religions), instead offers a realistic solution: lakum dinukum wa liya din (For you is your religion, and for me is my religion). With this formula everyone has the freedom to follow their faith, as well as practicing the religion that they believe in.

Obviously, the solution to the issues of religious plurality is not assimilation, merging or unification, but tolerance and dialogue. Al-Qaradawiy welcomes dialogues between religions, especially among the People of the Book – the kitabi (Islam-Christian-Judaism) on a consideration to enable a space or platform for sharing (ardiyyah mushtarakah) which would mobilize a strong collective against anti –religious movements, permissiveness, moral decadence, human rights violations, rising crime, endemic corruption, abuse of power and the destruction of the environment. (Al-Qaradawiy, Y., 1999:60). This space for partnership can surely be extended to other religions to enable the dialogues to be inclusive.

To Muslims involved in inter religious dialogue, the Qur’an reminds us,

And argue not with the People of the Scripture unless it be in (a way) that is better, save with such of them as do wrong; and say: We believe in that which has been revealed unto us and revealed unto you; our God and your God is One, and unto Him we surrender. (Al-`Ankabut:

46).

This verse reminds Muslims to choose the best methods in engaging dialogue, debate or polemics with the People of the Book. It also tells Muslims to emphasise on the common grounds or matters that can be shared, say: We believe in that which has been revealed unto us and revealed unto you; our God and your God is One. There must a reason why such commonalities are stated. Maybe it is to to bring about a feeling of being closer and a sense of togetherness to enable the dialogue to proceed smoothly and productively. 

Navigating Cultural and Political Plurality

Culture generally is the manifestation of values rooted in tradition and heritage, especially religious tradition. If everyone is granted freedom of religion, consequentially they are entitled to their own culture and identity. The underlying theme behind the clash of civilizations notion is the refusal to acknowledge the culture of the other. The endgame is for only one culture to remain victorious. This is opposed to Islamic principles which forever accepts the other (qabul al-akhar) and Islam is ready to live together in peace.

Culture abiding to the guiding principles of “plurality within the framework of unity” shall not accept the manner of a melting pot where cultural identity is dissolved or diluted. The proper way is not to force all races to melt their cultural identity into something which is no longer genuine or meaningful.  “Plurality within the framework of unity” means allowing diversity to remain but it is well managed to avoid conflict, clashes and disunity. This needs a framework which is resolute and resilient. In Malaysia, this framework of unity can be in the form of loyalty to the King,  Rukun Negara – National Pillars, the national language, the national anthem Negaraku, our flag the Jalur Gemilang, the National Educational Philosophy and other covenants mutually agreed upon which express our national aspirations. Cultural plurality is not unfamiliar to the Malay World. This region’s civilization consists of the diverse civilizations of the many islands.  To manage such cultural diversity, our forefathers possessed their own unique wisdom, a cultural wisdom encapsulated in the slogan Bhinneka Tunggal Ika which is unity in diversity.  

In 2012, we suggested the notion of the Madinah Charter as a model and mould for building a Malaysian nation because of the charter’s unique model in establishing a community with plural characteristics. The charter was framed upon plurality – various tribes, ethnicity and religions. The spirit behind it is to build up unity without needing to purge differences. The great scheme to build unity was implemented in two stages.  The first stage, was to formulate religious unity by merging all of the tribes and ethnicity who were Muslims. This union is called ummah diniyyah (religious community) which is exclusive. Then second stage, was to form a political union which includes Muslims and Non-Muslims. This political union is called ummah siyasiyyah which is more inclusive, a union motivated by the readiness (acceptance of others) to live together in peace and harmony. The Jews were recognized as within their own religious community - ummah diniyyah, merging with the Muslim community in order to form a political union in the nation-state of Madinah. Thus, a model for the basis of citizenship and an example of nation building was forged by the Madinah Charter.  Each citizen was guaranteed the right to preserve their culture and religion, but were united in a compact, which included loyalty to leadership of the Prophet s.`a.w., and joint responsibility to protect and defend the state of Madinah. Thereby, a nation was formed out of the formula, “plurality within the framework of unity”.

The Madinah Charter was a manifestation of the principles of unity, equality and the dignity of humanity which is grounded in Islamic teachings. Throughout his lifetime the Prophet s.`a.w. fought against `asabiyyah jahiliyyah, tribal fanaticism which rejects the principles and values of truth, justice and the equality of mankind. `Asabiyyah – tribalism as opposed by Islam is not limited to the forms of `asabiyyah of the pre Islamic era, but it includes present forms of racism today which can be described as “…the belief that one’s race is superior to another’s and, conversely, that another’s race is inferior. Racism includes beliefs in the behavioural, moral, and intellectual superiority of one’s particular race. A connected development is the hatred of other races.” (Noel, J., 2000:53). Racist beliefs are rejected by Islam which upholds taqwa – God Consciousness as the highest standard, not race nor ethnicity.  On the ashes of disintegrating asabiyyah, the Prophet s.`a.w. upheld the values of universal humanity – justice and the brotherhood of humanity (al-ukhuwwah al-insaniah) which transcends differences of race, religion and culture. The Madinah Charter was not a racist constitution to institutionalise racism. It was not institutional racism as defined by Jones, James S., “…those established laws, customs, and practices which systematically reflect and reproduce racial inequalities…whether or not the individuals maintaining those practices have racist intentions.” (Jana Noel, 2000:54). On the other hand, the Charter institutionalised the justice of Allah which is rahmatan li al-`alamin.

Political Islam in the context of a plural society has to espouse the policy of “plurality within the framework of unity”. Islam’s acceptance of al-ta`addudiyyat al-siyasiyyah (political plurality) means that it accepts differences of opinion, diverse thinking and various strategies in managing the nation. These differences are nothing more than natural consequences of freedom of thought and freedom of expression, which are guaranteed by Islam. It is only natural that out of these differences, various political parties are formed.  An Islamic democratic system readily accepts the plurality of political parties where the ground rules are just, moral and ethical. Political parties can champion their ideas and programs, complying with the ground rules, in the spirit of healthy competition fa stabiqu l-khayrat, competing to offer the best services and programs, and not bent on destroying each other into smithereens.  

There may be plenty of political parties but they have to be kept under the control of the framework of unity which can be summarized as maslahah – in the best interest of the nation and the people wholly. Politics can never be detached from public interest - maslahah, because the definition of siyasah - politics in Islam is tadbir masalih al-`ibad `ala wifq al-shar`i (administer and manage public interest according to shariah). (Khallaf, `A.W., 1984:6). Political parties which advocate and  struggle against maslahah, where their ideologies bring about mafsadah (corruption and violations), like the communists, Fascists, Nazis and the like are not acceptable because they are outside of the framework of unity which upholds maslahah.

The plurality of political parties in principle brings about maslahah, especially in checking the excesses of a single ruling party system. Multi parties in a democratic election allows the public to choose the best and also ensures a smooth and peaceful transfer of power. Maslahah should be the basis in forming tahaluf siyasiy or a political pact or alliance among parties.  Not all forms of tahaluf – political pacts are sanctioned by Islam. Tahaluf intent upon oppression, transgression, enmity and anarchy are unacceptable.  Evil Tahaluf such as these are rejected by the Prophet s.`a.w. in his saying, “There is no such pact in Islam” (La hilfa fi al-Islam). But tahaluf with a healthy motive, a pact fighting collectively to uphold justice and oppose oppression such as Hilf al-Mutayyibin and Hilf al-Fudul, there is no reason to reject it. Reminiscing his involvement with Hilf al-Fudul – the Pact of Virtue which he joined during pre Islamic times, the Prophet s.`a.w. said, “If I were to be invited to join the pact during the time of Islam, I certainly would.”

Tahaluf politics can bring about maslahah if it is done with sincerity and wisely.  Tahaluf siyasiy enables political strength, to balance power, so that there will be no party which dares to flaunt and abuse power, because there are others ready to offer a viable alternative.  In Islam, there is space for political participation called muhasabat al-hukkam, appraising and seeking the accountability of the ruler. In a democratic system, this function naturally is played by the stronger party, where its voice is heard and is accountable.

But other than that, Islam also recognises haqq al-mu`aradah or the right to oppose which is part of the obligatory injunction of al-amru bi al-ma`ruf wa al-nahy `an al-munkar (enjoining good and forbidding evil). The opposition in the framework of amar makruf nahi munkar according to scholars is fardu kifayah (communal obligation) which must be performed by a group or party coming from and representing the community (ummah) which specializes in this role. (Balqarad, Abu Ahmad Muhammad, 2007: 35). Amar ma`ruf nahi munkar must be implemented effectively, and for that purpose it has to be delivered loud and clear (bisawtin masmu`) for it to be heard and given attention. In this regard, the booms and reverberations of collective tahaluf siyasiy would compel others to take heed of them.

Building the Malaysian Nation

Malaysia with its pluralistic society should be shown as the manifestation of “diversity within the framework of unity”. However the reality is that even after 60 years of independence, our “framework of unity” remains fragile. The voices of racism still ring out vociferously. There are still political parties that continue to pander racial issues in their pursuit of short term gains.  Education plays a key role in nation building. But our National Education System seems not quite able to carry this great mission. 60 years after the Razak Report we should have established a one Malaysian nation. Unfortunately, we are still where we were. What we have are people or citizens of Malaysia but not “…a single Malaysian nation with undivided loyalty and devoted service for the nation” as spelt out in Vision 2020.

The process of nation building through upholding the national language as the medium of instruction in the National Education System has always been disrupted by various reasons. The national language as a uniting language and driver of nation building has been jettisoned from its strategic role and position when English is reasserted as the medium of instruction. This is the biggest obstacle faced by our education system in the pursuit of its mission.

In Educational Issues in Multi-ethnic Malaysia, Tan Yao Sua and R.Santhiram stated,

The re-emergence of English as a medium of instruction has certainly eroded the role of the national language as the main medium of instruction in the national educational system. Since this role is also tied to the nation building process, it has thus jeopardised the integrative function of the national language. As early as 1956, the integrative role of the national language has been clearly spelt out by the Razak Report and since then, the national language has had considerable success in playing its role (see Chapter 1). But things changed with the re-emergence of English as a medium of instruction in the national educational system. The erosion of the integrative role of the Malay language is most serious at the private institutions of higher learning where English is the main medium of instruction…. It is most likely that students who go through private higher education will ultimately adopt English as their lingua franca and this is detrimental to the nation building process. (Sua, Tan Yao & R. Santhiram, 2014: 178).

Policies which blunt the role of the national language as a force for unity do not come from the people. Changes to language policies emanate from the desires of ruling party elites, using flimsy arguments like the need for English in propelling economic and technological advancement.  It was only after protests and objections from national language activists and the masses that the ruling party relented. However, the implementation of English as the medium of instruction had gone too far, especially in institutes of higher learning particularly the private colleges, and it has immersed into mainstream national education. We do not know how long it may take to correct this great mistake.

No one disputes the need to master the English language, but to enthrone it as the medium of instruction in the national education system by ditching the national language is an assault on the sovereignty of the national language and at the same time jeopardising its integrative role.  It becomes more serious when it is associated with language, cultural and social imperialism. If the theory that globalization of the English language is a form of linguistic imperialism which is part of cultural imperialism, the outcome anticipated would be:  …the global spread of English would dovetail with Americanisation, leading to identity change in periphery-English countries. (Sua, Tan Yao & R. Santhiram, 2014:179).

More concerning is the theory that assumes the expansion of English would bring about English linguistic hegemony. Gramsci defines hegemony as, “…a process in which the ruling class succeeds in persuading the other classes of society to accept its own moral, political and cultural values.” Linguistic hegemony entails a latent motive – inculcating moral, political and cultural values tied to the English language into society at large. Similarly social imperialism which operates for “…the transmission of the norms and behaviour of a model social structure embedded in the language.” (Sua, T.Y., & R. Santhiram, 2014: 179-180). English ought to be learnt, and its teaching improved, but with added caution so as not to be led into the perils of imperialism and hegemony. We hope for the education sector to be more committed to the aspirations of nation building.

Meanwhile on the economic front, the business sector ought to turn out genuine inter racial relationships and broader networking among people of all backgrounds.  Business partnerships have been formed but they involve only among the usual few Malay and Chinese elites.  Economic partnerships involving truly meaningful interaction need to materialize across all layers of society. Business collaborations have to be genuine in terms of competency and roles. At present we can only see many Malay sleeping partners which do not mean much for inter racial relationships or business confidence. It has become a disgraceful cliché that Malays get the contracts, and the Chinese manage it. Too many Chinese controlled companies appoint Malays on their boards only to become linkages to the ruling regime or to act as channels to cut through annoying bureaucratic red tape. May the new Malaysian generation forge real and meaningful economic partnerships that make a difference and together build a prosperous nation.

Inculcating the Culture of Dialogue

In a time characterized by conflict, in a world full of discord (East vs West, North vs South, white vs colour, rich vs poor, men vs women, conservatives vs liberals, government vs opposition), we unfurl the banners of peace (salam), we raise the spirit of goodwill, we nurture the culture of dialogue. Dialogue is the style and method of the Qur’an which should be sustained and fostered. The way of dialogue is the original Islamic approach with reference to the Qurán and al-Sunnah, not as a reactive response to idea of a clash of civilizations as promulgated by Samuel P. Huntington.

There are many verses of al-Qur’an in the form of al-nass al-hiwariy or text in the style and manner of dialogue.  Al-Qur’an adopts words indicating dialogue and discourse.

Dialogue is interaction in exchanging words based upon a standpoint which recognises the other side (al-i`tiraf bi al-akhar) by giving the opportunity to express agreement or to differ. Al-Qur’an exhibits various forms of dialogue such as between God and angels, between God and the prophets, between God and Satan, the exchanges between prophets and their community, between al-akhyar (good people) and al-ashrar (the bad), dialogue among good people and other forms.  The culture of dialogue ought to be built on the spirit of enduring reciprocity - mutual respect, appreciation, trust, having good faith, give and take in seeking the best outcome. A healthy, productive and successful dialogue should be one which is well controlled and conducted within norms and ethics. Islam links dialogue with al-hikmah – wisdom in the widest sense of its meaning – deep understanding, profound contemplation, insightful decision making and being precise in putting things in their right proper places.

Besides dialogue (hiwar), Islam also adopts tadafu` - appealing towards the better good.  It is not the same as sira` or sidam which means to clash or to collide. The method of tadafu is indicated in Fussilat: 34:

Good deeds are not equal to the evil ones. Repel other's evil deeds with your good deeds. You will see that he with whom you had enmity, will become your close friend.

The term idfa` in the verse means to persuade and inspire the other towards goodness, while using the method of billati hiya ahsan (using the best means). The aim of tadafu` is not enmity, and not destructive discord, but to transform a foe into becoming a friend.  In a civilizational context, its tadafu` al-hadarat (mutual persuasion of civilizations), which is opposed to sidam al-hadarat (clash of civilization) as proposed by Samuel P. Huntington.

Islam is the religion of peace. Given a choice between war and peace, we shall surely choose peace. But mankind is not always and are not all rational people. That is why we see wars in our times.  In various corners of the world, Muslims are the targets and victims of terror. In such a situation Muslims cannot remain passive. We have to rise up to fight injustice and oppression with strength to check the transgressions of Zionists and their unholy alliances.

End Note

Muslims reaching out in a plural society have to possess a pluralistic vision - ta`addudiyyah realistically with both feet firmly on the ground, guided by revelation, equipped with a sound mind and filled with universal mercy. With the vision of Islam, humanity and Malaysianness, we can build a united Malaysian nation sharing a common prosperous future, accepting rights and responsibilities between Muslims and Non Muslims: lahum ma lana wa `alayhim ma `alayna. (They (non-Muslims) have the same rights as we Muslims do; they are liable to the same duties as we Muslims are)

With this spirit we can cherish and savour National Laureate Usman Awang’s prose (in its original national language) which encapsulates an idealism - a Malaysian nation of equity and equality:  

SAHABATKU

(Kepada Dr. M.K. Rajakumar)

MENEMUIMU ketika remaja dulu

ketika kemarahan rakyat bermula

di kota raya yang memancarkan suara-suara baru

aku mengenali sekumpulan generasi mahasiswa

dalam keghairahan menggenggam idealisme

menolongku memperteguh keyakinan

persahabatan dan persamaan rakyat

impian mewujudkan suatu dunia baru.

Sahabatku,

Suatu bangsa merdeka yang kita impikan

terasa masih jauh dari kenyataan

kemarahanku menjadi kepedihan

bila kita dipisah-pisahkan

jarak itu semakin berjauhan.

Aku dapat gelaran “bumiputera” dan kau bukan.

Di klinikmu masih kutemui keramahan

ketika jantungku hampir dilumpuhkan

engkau pertama mendengar degupannya

menyukat tekanan darah di salur nadi

melihat paru-paru tuaku kehitaman bersawang.

Asap rokok yang sangat kau benci.

Percayakah?

Aku dapat pula mendengar detak jantungmu

detak jantung yang dulu

kehidupan baru untuk masyarakat baru

impian suatu bangsa merdeka

kebenaran dan keadilan yang sama

sebagaimana pesan nenek moyang:

“Hati kuman sama dicicah

Hati gajah sama dilapah”

Bilakah kita dapat memadamkan

perbezaan keturunan yang kian membakar kita

dan membiarkan curahan minyak yang kian menyala

oleh mereka yang sering bermuka dua?

Bilakah kita dapat mempertaruhkan nasib

anak-anak kita yang tak berdosa

dan generasi akan datang keturunan kita

menjadi mangsa keturunan yang berbeza

oleh mereka yang mementingkan laba dan kuasa?

Bilakah kita dapat menembusi jurang perbezaan

kemiskinan dan kelaparan dengan kekayaan yang berlebihan

antara dua golongan masyarakat

suatu janji dan erti kemerdekaan?

Bilakah semua warganegara mendapat hak

layanan dan keadilan yang sama

dikenal dengan satu rupa nama:

Bangsa Malaysia?

Usman Awang

1979/1983.

That is the voice of conscience from the heart of a humanistic artist, whose love and devotion transcends race, remaining faithful to the idealism of a free Malaysian nation. 

May the seminar be shone by the light of Allah.

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28102015.

(This paper is a translation in concise form from the original text which is in Bahasa Melayu for Al Islam Rahmatun lil ‘Alamin Convention in Penang)