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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(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)
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