AM I PROUD TO BE A MALAY MUSLIM – WHAT SAY YOU? VILLAGE FIGHTER COCK OR GLOBAL ‘TIN KOSONG’ OR MAN OF PEACE – YOU TELL ME!

“Malaysia, Truly Asia” – it captures and defines the essence of the country’s unique diversity of the three major races plus various other ethnic groups. It embodies the spirit of racial diversity and unity.

Back in 2010, at the United Nations General Assembly, we mooted the idea of creating a ‘Global Movement of Moderates’ (GMM). It received world-wide acclaim. One of it’s initiatives is Peaceful Co-Existence – to respect each other, enhance and enrich respective philosophical and religious traditions. This is to be achieved by adopting moderation as a way of life steeped in the search for justice, equilibrium and equity.

Our prime minister (PM) said, “Moderation is the ‘fitrah’, or essence, of humanity’s greatest heights, the solid bedrock on which all the world’s civilizations have been built… moderation stands of acceptance, freedom, tolerance, compassion, justice and peace”.

Founded in 2012, we also have Institut Wasatiyyah Malaysia, an idea conjured by the PM to fend off extremism in the religion of Islam. It is aimed to promote moderation and harmony in Islam and to ensure modern Muslims adhere to the real message of Prophet Muhammad SAW. Also to spread love and peace throughout the world.

Against the above backdrop and on paper, Malaysia must truly be a moderate nation that will spread love and peace throughout the world.

Wait a minute, let us exercise our power of vision and examine recent happenings. By the way, in July 2015 I wrote an article titled ‘Am I proud to be a Malay’.

The issue on involvement of our rulers is arguably the most talked about and must be on top of the list. The rulers’ had demonstrated  commitment to ensuring Muslims practice tolerance, moderation and inclusiveness. The issue of unity and harmony is of the utmost importance. They have taken the necessary action. Some may disagree but someone has to take action.

I would have expected the minister in charge of religion of Islam, JAKIM or political leaders to take the lead in giving advise but it has to be the rulers to ‘mencemar duli bertitah’ to calm down the excitement or some would call it provocation.

I do not wish to conclude who is in the right or wrong but attempt to examine how Islam looks at issues like this.

An article by Sadullah Khan. he talked about moderation. He said, the lack of moderation often manifests itself through harshness in treatment of people, arrogance and crudeness in expression. The communicative method tends to be abusive, always criticizing, sermonizing or even berating others well past the point of legitimate communication and disregarding the moral obligation of respect. They can become so self-righteous that they truly believe disagreement is proof of confusion, ignorance, stupidity, hypocrisy or even kufr. They impose rather than simply conveying a point of view.

The message in the holy Quran is explicit that the followers of Prophet Muhammad SAW as Ummatan Waahidah (single global community), as Ikhwa (a fraternity) and has distinctly warned against infighting (8:46). It is ironic that the modern Malaysian Muslim often manifests the very antithesis of these descriptions.  

Sadly, in the holy name of Islam, we have turned minor points of jurisprudence into major ideological conflicts.

The Mujtahideen (experts in Islamic Law) differed and disagreed yet maintained a high regard for one another. The great jurist Imam Shafi’i is reported to have said, “My opinion is correct but the possibility of error exists.” Issues are multi-dimensional. It calls for a degree of flexibility  to meet the needs demanded by the vicissitudes of ever-changing times.

Issues normally surface when people magnify or overstate their differences, have vested interests and become excessively biased to one opinion over another. Differing views do not necessarily mean opposing. Difference of opinion results in variety and a myriad of potentials, on condition there is mutual respect and for the greater interest of the community.

Advanced and intellectually honest societies take advantage in differing views and were able to profit from disagreement.

Ikhtilaf is an Islamic scholarly religious disagreement, the opposite of Ijma (consenses). Islam teaches that when there is a scholarly disagreement on a certain issue, it is impermissible to condemn a person who follows a position that is different from one’s own. Such diversity is permissible as long as the basic principles of Islām are not affected. Ikhtilāf permits a Muslim to choose the interpretation of religious teachings that best suits his own circumstances and causes the least harm. Disagreements among Muslim theologians usually focus on details of legal practices.

However, current studies of Islamic law generally ignore its  implications for the development of fiqh and its relevance for law reform in the modern context.  

In the struggle for equality and justice, the diversity and differences in juristic opinion provide many avenues for the reform. We need to understand fiqh texts and judgements of the classical times within a social context. We need to know about the development and promotion of  schools of law during different periods – to better understand what led to one school being promoted to the exclusion of others in different regions. The jurists were functioning in their own era based on what they thought and their own social perspectives. For instance, in interpreting An-Nisa 4:34, all of them tried to qualify what kind of beating should take place.

Fiqh is not divine law that Muslims have a duty to implement. Fiqh is  juristic law, humanly constructed to deal with times and circumstances.  It can change when new times and circumstances emerge.

“… and [Allah] has not laid upon you in religion any hardship” (22:78).

“… and none differed over the Scripture except those who were given it – after the clear proofs came to them – out of jealous animosity among themselves. And Allah guided those who believed to the truth concerning that over which they had differed, by His permission. And Allah guides whom He wills to a straight path” (2:213).

“There shall be no compulsion in religion; the right way has become distinct from the wrong way. Whoever renounces evil and believes in God has grasped the most trustworthy handle; which does not break. God is Hearing and Knowing” (2:256).

“… and if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result.(4:59).

“… For each of you We have assigned a law and a method. Had God willed, He could have made you a single nation, but He tests you through what He has given you. So compete in righteousness. To God is your return, all of you; then He will inform you of what you had disputed”. (5:48)

There is also this concept of ‘musyawarah’ (consultation) in Islam.

“… and consult them in the conduct of affairs. And when you make a decision, put your trust in God; God loves the trusting (3:159).

“And those who respond to their Lord, and pray regularly, and conduct their affairs by mutual consultation, and give of what We have provided them (42:38).

Hunting atheists and disallowing festivals may be the right thing to do but is it right to impose? There may be muitifarious reasons to hunt and disallow but have we tried musyawarah and how do we interpret “There shall be no compulsion in religion’?

So, where is this spirit of racial diversity and unity, Peaceful Co-Existence, acceptance, freedom, tolerance, compassion, justice and peace and spreading love and peace throughout the world?

Let us rid ourselves of this destructive and predictable legacy of desiring to be contentious rather than conciliatory. Also, the need to respect the plural religious and ethnic backgrounds in Malaysia.

What say you…

Saleh Mohammed

– MAILBAG