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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-Rumwhich 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). Racistbeliefs 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 israhmatan 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 partnerswhich 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 oftadafu 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.

Reference

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Al-Qaradawiy, Yusuf. 1999. Al-Aqalliyyat al-Diniyyah.. wa al-Hall al-Islamiy. Cairo: Maktabah Wahbah.

——————— 1999. Mawqif al-Islam al-`Aqdiy min Kufr al-Yahud wa al-Nasara.Kaherah: Maktabah Wahbah.

——————— 1999. Min Fiqh al-Dawlah fi al-Islam. Cairo: Dar al-Shuruq.

Al-Sahmaraniy, As`ad. 2005. Al-Islam wa al-Akhar. Beirut: Dar al-Nafa‟is.

Al-Tuwayjriyy, `Abd al-`Aziz ibn `Uthman. 1998. Al-Hiwar min ajl al-Ta`ayush. Cairo: Dar al-Shuruq.

`Aliy, Sa`id Isma`il. 2011. Al-Muwatanah fi al-Islam. Cairo: Dar al-Salam.

Bakar, Osman. 2006. The Qur‟an on Interfaith and Inter-Civilizational Dialogue. Kuala Lumpur: International Institute of Islamic Thought, Malaysia (IIITM).

Balqarad, Abu Ahmad Muhammad. 2007. Mafhum al-Hizbiyyat al-Siyasiyyah wa hukmuha fi al-Islam. Al-Mansurah: Dar al-Kalimah.

`Imarah, Muhammad. 2008. Al-Islam wa al-Ta`addudiyyah: Al-Ikhtilaf wa al- Tanawwu` fi Itar al-Wihdah. Cairo: Maktabat al-Shuruq al-Dawliyyah.

——————– 2006. Al-Mawqif min al-Hadarat al-Ukhra. Cairo: Maktabat al-Shuruq al-Dawliyyah.

——————— 2005. Al-Islam wa Huquq al-Insan: Darurat…La Huquq. Cairo:Dar al-Salam.

Jabr, Dandal. 2006. Al-Ta`addudiyyat al-Siyasiyyat wa Tadawul al-Sultat fi al-Siyasat al-Shar`iyyah. `Amman: Dar `Imar.

Kazemi, Reza Shah. 2006. The Other in the Light of the One. Cambridge: Islamic Texts Society.

Khalil, `Imad al-Din. 2002. Al-Wihdah wa al-Tanawwu` fi Tarikh al-Muslimin. Dimashq: Dar al-Fikr.

Khallaf, `Abd al-Wahhab. 1984. Al-Siyasah al-Shar`iyyah. Beirut: Mu‟assasat al-Risalah.

Noel, Jana. 2000. Developing Multicultural Educators. New York: Longman.

Osman, Fathi, 2001.”Islam and Human Rights: The Challenge to Muslims and the World.”, dlm. El-Affendi, Abdelwahab (ed..), Rethinking Islam and Modernity: Essays in Honour of Fathi Osman.  Leicester: The Islamic Foundation.

Sua, Tan Yao & R.Sathiram. 2014. Educational Issues in Multiethnic Malaysia. Petaling Jaya: Strategic Information and Research Development Centre (SIRD).

Sukardja, Ahmad. 1995. Piagam Madinah dan Undang-undang Dasar 1945. Jakarta: Penerbit Universitas Indonesia.

Usman Awang. 2009. Sahabatku: Puisi-puisi 5 Bahasa. Subang Jaya: UA Enterprises.

Zadeh, `Aqil Sa`id Mulla. 2010. Al-Hiwar Qimatun Hadariyyah. Jordan: Dar al- Nafa‟is.

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)

In the name of The One True Love, I write. Salutations of peace and blessings be upon our beloved Prophet ﷺ .

Indeed, we are being put to the test and tribulation by the COVID-19 outbreak that has claimed thousands of lives. Adding more concern, antidotes or vaccines have still not been found, while the virus spreads easily far and wide, whereas those infected cannot be identified until it was too late.

Various preventive measures – quarantines, lockdowns, closing borders and so on – have been introduced worldwide. Likewise, the official statements of governments, and edicts from great scholars of the world, seem to have a consensus; preventing the spread of this virus is a worldwide obligation.

What’s more, for a Muslim, preventing the spread of this deadly virus is a religious obligation, compulsory, and it is wrongful to neglect this. It complies with the necessities of  ‘Hifz anNafs’ (sanctity and preservation of life), which is requisite in Islam.

It is also stated in Qawaid Fiqh Kubro, that any harm must be eradicated and eliminated, as the Prophet  ﷺ said, “La dharar wa la dhirar.” (Hadith narrated by Ibn Majah and  Malik) which means, “Do not be harmful (to yourself) nor be harmful (to others).”

However, it is very disappointing, that there are some preachers and teachers in our cherished homeland, who seem to be still unable to grasp the dangers of the virus and how important it is to stop it and prevent it from spreading.

They claim, “Tawhid (Belief in The One True God) means being only afraid of Allah Subhanahu wa-ta’ala , and be not afraid of viruses.” Similarly, “The virus is not harmful except by the permission of Allah Subhanahu wa-ta’ala.”

Likewise, “Death is in the hands of Allah Subhanahu wa-ta’ala not in the hands of the corona.” At a glance these phrases seem to be true, but they are misconstrued ensuing very dangerous implications insinuating,  “Expose yourself to this unprotected virus and spread it to others!” This is an obvious ignorance of religion – the religion which highly values human life!

Allah Subhanahu wa-ta’ala says in the Qur’an,

” and do not cast yourselves into destruction with your own hands…” (al Qur’an: alBaqarah, 195)

Tawakal signifies a heart full of hope and reliance on Allah Subhanahu wa-ta’ala, while, as established by scholars, it does not mean doing nothing nor neglecting the obligation of strive and effort.

Allah Subhanahu wa-ta’ala denounced the Muslims of Makkah (of the days of Hijrah) who refused to emigrate for the sake of safety and betterment their lives, and described them as self-harming, vowing hell for them.

“Indeed, those whom the angels take [in death] while wronging themselves – [the angels] will say, “In what [condition] were you?” They will say, “We were oppressed in the land.” The angels will say, “Was not the earth of Allah spacious [enough] for you to emigrate therein?” For those, their refuge is Hell – and evil it is as a destination.” (Al Qur’an: anNisa, ’97)

Is this not the same as  Muslims deliberately being exposed and spreading this deadly virus to others – for the sake of ( a false understanding of reliance and belief in One True God)  tawakal and tawhid?

Let us reflect on how the Prophet ﷺ described tawakal , conditioning it upon effort. It is said that a Bedouin once came to Masjid Nabawi (the Prophet’s Mosque in Madinah) to meet the Prophet ﷺ , and just left his camel untied.

The Prophet ﷺ  ordered the Bedouin to tie his camel, but he replied, “I put my trust in Allah, O Prophet.” The Prophet  ﷺ  said, “Tie the camel and trust Allah.” (Hadith narrated by atTirmizi).

So what about Muslims who refuse to make efforts to prevent this virus? Aren’t they not complying with the teachings of the Messenger of Allah (may peace be upon him) to strive and be reliant on Allah ( tawakal)? If we are ordered to work even in handling that camel, then what about managing the lives of Muslims?

The Messenger of Allah  ﷺ, “Flee from leprosy, just as you run away from escaped lions.” (Hadith narrated by alBukhari). That is for the preservation of life and health.

Those who accuse others who have taken up the cause in being conscious, guarding and wary of  Covid19 as weak in faith, then we ask them: Is the Muslim weak in faith when he obeys the command of the Messenger of Allah  ﷺ to flee from leprosy?

Naudzubillah min dzalik! (We seek refuge with Allah from that). What about some preachers of the day, who teach – indirectly – not to guard against this pandemic outbreaks which still has no vaccine?

Let us reflect on how Saidina Umar radiAllāhu anhu, a close companion of the Prophet ﷺ  who was guaranteed Paradise, the second caliph after Saidina Abu Bakr radiAllāhu anhu, dealt and interacted with epidemics.

Saidina Abu Ubaidah radiAllāhu anhu and his army intended to enter Syam, in the wake of an epidemic outbreak. Saidina Umar decided against it. Saidina Abu Ubaidah asked him, “Are we fleeing from Allah’s destiny?” Saidina Umar replied, “It would be better if someone other than you had said it.” – because Saidina Umar did not like to disagree with Abu Ubaidah, and Umar went on to say, “Yes, we are fleeing from Allah’s fate (epidemic), (returning) to Allah’s fate(safety from the epidemic).” (Hadith narrated  by Bukhari and Muslim)

Indeed, Saidina Umar’s faith and tawhid are more perfect than ours, thus he kept being on guard against the epidemic. This is the perfection of  tawakal; where the attempt to prevent disease is tied to the full reliance of Allah Subhanahu wa-ta’ala.

At a time when panic strikes the world, and every Muslim’s heart flutters, “When will the help of Allah Subhanahu wa-ta’ala come to us?”, the task of calming and reassuring people rest in the hands of  ustadh, teachers and preachers.

We have been entrusted by the Messenger of Allah ﷺ to care for the people. Good intentions in observing  tawakal should not be marred by ignorance in neglecting prevention of disease.

We call on the authorities, to monitor this perilous teaching and practice (of misconstrued tawakal), and to take appropriate action, risking the safety of Muslims, by misunderstanding the concept of  tawakal and destiny.

Wassalam.

By: Ustaz Haji Mohammad Syafiq Ismail, Dakwah and Training Leader, Malaysian Islamic Youth Movement (ABIM).

The Definition of Musibah (Calamity or Misfortune)

1. Literally, musibah means “misfortune” or in the Arabic dialect is spoken by masobah  ‘being inflicted’ and masubah ‘inflicted upon’, meaning “hateful events that afflict mankind.” In life, calamities include disasters and all kinds of adversities or events that lead to losses, demises, difficulties and problems, which can result in disappointment, sadness, anxiety, fear and even despair.

2. Misfortune derives from the word ashaaba, yushiibu, musiibatan , meaning that everything that inflicts comes down to something bad or good. However, it is generally understood that musibah is always identical to hardship. While in fact, pleasure is also considered musibah. By the way of  musibah, Allah swt wants to test those who are the best in deeds, those who are patient and persevere and hold upright conviction and trust in Allah.

Something that befalls human life, including the misfortune that ensues, is determined by Allah. Therefore misfortune must be met with patience and acceptance.

مَا أَصَابَ مِن مُّصِيبَةٍ فِي الْأَرْضِ وَلَا فِي أَنفُسِكُمْ إِلَّا فِي كِتَابٍ مِّن قَبْلِ أَن نَّبْرَأَهَا إِنَّ ذَلِكَ عَلَى اللَّهِ يَسِيرٌ

No misfortune ever befalls on earth, nor on yourselves but We have inscribed it in the Book before We make it manifest. Surely that is easy for Allah. ( Al Qur’an: Al-Hadid [57]: 22)

Sayyidina Ali said, “If you are patient, fate will prevail, and you shall be rewarded. If you grieve, destiny shall still be your fate, and you will be sinful.”

Addressing Calamity or Misfortune:

1. Although misfortune is something that is not favoured by humans, our thoughts ought to accept it positively and to have a positive disposition towards Allah. In Islam, misfortune does not merely bring about discord and loss. Disasters can also manifest the goodness and noble triumph of humans. As the following  hadith states:

“If God wants good things for His servants, then He will hasten His punishment for his servants’ sins on this world. And if Allah wills evil to His servant, then Allah withholds His punishment until the Day of Judgment. ” ( Hadith narrated by Tirmidzi)

Therefore, never ever hold the notion of prejudice towards Allah when encountering any misfortune. The Prophet ﷺ  said,

“Let not one of you die, except that he be gracious with positive disposition towards  Allah.” (Hadith narrated by Muslim)

3. Never despise or denounce misfortune and refrain from complaining, let alone blame Allah Almighty and never ever regard it as His injustice. Be blessed and pleased with the destiny of Allah swt and patiently enduring the misfortune of makes a person dearer and more loved by Allah swt. Being pleased is described by the sage Imam Shafie as “you are pleased  to be tested by misfortune just as you are pleased to receive grace and bounties.” Patience and perseverance in dealing with calamity is the best attitude of the believers, as the Messenger of Allah (may peace be upon him) said;

“The believers are amazing, everything works out well for them, and no one else is like the believer. When rewarded with pleasure he is grateful, and when disaster strikes, he is patient. This is what makes him to be always in goodness.”( Hadith narrated by Muslim)

4. Arising from the calamities faced with patience and husnuzzan – positive disposition by the believer, is Allah’s everlasting Love and Forgiveness which are precious and  greatly coveted by the servants of Allah swt who believe.

“No affliction that a Muslim suffers from fatigue, years of pain, anxiety, sadness, suffering, distress, or just a thorn prick, except that Allah removes his sins.” (Hadith  narrated by Bukhari).

“Do not scorn fever and illness, for it will remove  the sins of the children of Adam, just as the iron smith can remove iron rust.” (Hadith  narrated by Muslim).

“There is no Muslim who is afflicted with a disease or such, except that God will let his sins fall like a tree dropping its leaves.” (Hadith  narrated by Bukhari and Muslim).

”By My Greatness and Glory I do not bring forth my servant out of this world whom I desire for his good, so that I might atone for his sinful deeds through his sickness of his body, his loss of wealth, his loss of his children. When there is still a sin left which makes him feel heavy at the time of death, till he meets Me like a newborn baby.” ( Hadith Qudsi)

5. In addition, we should always pray, supplicate and self reflect, self appraise. Self reflect in order to to look for mistakes or sins that we have committed in the past, whether intentional or unintentional, and then seek forgiveness and make repentance and carry out corrections for the mistakes and wrongdoings that we have done.

6. Allah swt also explicitly commands us to always say the phrase ‘istirja’ (seeking to return to Allah) which is “ inna-lillahi-wa inna-ilai-hi raa-ji`uun” – ‘Indeed, to Allah we belong and to Allah we shall return.’

Umm Salamah, one of the wives of the Prophet ﷺ, said that she had heard the Prophet  ﷺ say,

سَمِعْتُ رَسُولَ اللَّهِ -صلى الله عليه وسلم يَقُول:  مَا مِنْ عَبْدٍ تُصِيبُهُ مُصِيبَةٌ فَيَقُولُ إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ، اللَّهُمَّ أْجُرْنِى فِى مُصِيبَتِى وَأَخْلِفْ لِى خَيْرًا مِنْهَا إِلاَّ أَجَرَهُ اللَّهُ فِى مُصِيبَتِهِ وَأَخْلَفَ لَهُ خَيْرًا مِنْهَا . قَالَتْ فَلَمَّا تُوُفِّىَ أَبُو سَلَمَةَ قُلْتُ كَمَا أَمَرَنِى رَسُولُ اللَّهِ صلى الله عليه وسلم فَأَخْلَفَ اللَّهُ لِى خَيْرًا مِنْهُ رَسُولَ اللَّهِ -صلى الله عليه وسلم .

“Any servant (of Allah) who is struck by a tragedy who then says:” Inna lillahi wa inna ilaihi rooji’un. Allahumma’jurnii fii mushibatii wa akhlif lii khoiron minhaa  – Indeed, to Allah we belong and to Allah we shall return. O Allah, reward me for the misfortune that befell me and reward me for the better”, Allah shall reward him for his misfortune and replace it with much better than that.” When, Abu Salamah (my husband) died, I also recited that prayer just as the Messenger of Allah (may peace be upon him) had commanded. Allah also gave me a better husband than my former husband, it was the Messenger of Allah  ﷺ.

USRAH NOTES

Presented by Ab Halim Ismail,

Vice President

Movement for an Informed Society Malaysia WADAH

Wadah Pencerdasan Umat Malaysia WADAH

 

الله أكبر، الله أكبر، الله أكبر ولله الحمد

Allahu Akbar, Allahu Akbar, Allahu Akbar, all praise is due to Allah

We evoke the name of Ibrahim `a.s. and his family in salawat and tahiyyat  during solat prayers many times every day. But reminiscence of Ibrahim ‘a.s. amidst the aura of `id al-adha feels much more distinct, more sentimental and more moving. Ibrahim `a.s. is a great name, a name mentioned in twenty-five surahs of the Qur’an. The story of Ibrahim `a.s. is not a work of fiction, but  qissah Qur’aniyyah – a Quranic chronicle whose relevance spans centuries, across the world. Advocates and activists of the Islamic mission interpret the story not just for solace and consolation, but for the manifestation of the great legacy of a Messenger of Allah, fighter for truth. A story that carries the message of the wisdom of the cause for Allah and prophetic insight.

Ibrahim `a.s. legates a dialogue-based outreach model.

He does not preach in monologue, but always invites the audience to dialogue and reason. Dialogue is a wise strategy to arouse minds and stimulate people to think. Thus, only the rational and the thoughtful can appreciate and evaluate the truth. Debate and discourse should always be sensible and rational, not by sentiment and emotion. Thus, the truth is not to be forced upon, but to be preached with convincing arguments ( iqna`) and sound reason. Indeed the strength of da’wah is not funding, nor power, but its essence: that is truth based on reason and evidence . Funding, power etc. are not insignificant, but they are not the quintessential.

Indeed, not everyone is willing to accept compelling arguments and truth. The main obstacle is self interest. Interests can be dreadful. For the sake of self interest, however strong an argument, and however clear the truth, it would not be accepted. Such was the attitude of Ibrahim ‘a.s. people, his king and even his own father. Persuasive and gentle arguments could not awaken the mind of a father who was deeply interested in being an idol producer and merchant.

Similarly, his people who lost the debate proceeded to act wildly, trying to finish off Ibrahim ‘a.s. by throwing him into a blazing fire, the fury of their anger, burning as hot as their raging hearts. Self interests have a habit of making people lose their sanity, failing to argue rationally they then violate and commit physical brutality. That is what tyrants and rulers of terror have always done throughout the ages, killing their challengers and silencing their critics. But in such a situation, the ascendency of Ibrahim `a.s. as the champion of  da’wahwho refused to give up, he rather be burnt to charcoal, or be reduced to ashes. The commitment of a fighter for da’wah is to defend the noble message till the last drop of blood. For him nothing is more valuable than the truth ( al-haqq) of God’s guidance.

The fire that was literally hot – burning, sweltering and scorching, suddenly turned cool, comfortable and pleasant towards Ibrahim khalil al-Rahman . The fire also loved Ibrahim, God’s beloved servant. Thus the fire obeyed the Divine message “save Ibrahim!”.

قُلنا يٰنارُ كوني بَردًا وَسَلٰمًا عَلىٰ إِبرٰهيمَ

We said: “O fire! Be cool, and be safe for Ibrahim”

(Surah Anbiya : 69)

What was saved was not only Ibrahim’s body, but also his message and the ideals of his struggle. It is as if there was a special message implied by the amazing miracle: that tyranny even at its most horrible peak, shall not be able to kill faith, true and pure thoughts, ideas and idealism.

Extolling takbir `id al-adha reminds us of how Ibrahim` a.s. understood and grasped the meaning the two noble words of ‘ Allahu Akbar’ through real deeds and action. Allahu Akbar – God is Great, there is nothing greater than God, His Commandments and His Teachings.

Ibrahim ‘a.s. remained faithful by upholding the order to sacrifice own his beloved son Isma`il `a.s. Such a great proof of faith: for the sake of Allah, he was willing to sacrifice a loved one .

Hopefully our takbir this time shall be more meaningful, more purposeful.

(Dr Siddiq Fadzil: November 24, 2010)

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