Reflection on Upholding Truth based on Evidence, Noble
Ethics, Rights to Choose and Muslims Current Problem: Themes Combined and
Related[1]
Ahmad
Hidayat Buang
I. Reflection in Islam
With the closing of Ramadan we reflect to the deeds of the earlier
days of Ramadan whether they have been as according they should be or
otherwise. It is good to remind
ourselves the things that we have been overlooked or ignored so that the
remaining days of Ramadan can be better filled with more meaningful
dedications. The need of reflection of one’s deeds and actions is inherently
Islamic in nature and enjoined by the Quran (al-Hasyr: 18). Modern medication
may suggest this as therapeutic as it involves meditation to revitalize the
soul and mind. But in Islam it goes beyond that as it is a “reassessment” both
for the past deeds and indeed for the future, so necessary and appropriate
preparation can be made and arranged for one’s survival in the afterlife. But this must not be misinterpreted as
ignoring the progress and betterment of existing life as in the ethos of
Islamic teaching, improvement of one’s attention to the survival of afterlife
means as well the improvement of worldly life. The teaching of the Quran on
this matter, is however sadly ignored or unattended simply because of lacking
in systematization of it processes and protocols. Perhaps with the exception of
the recent studies of Islamic physiotherapist on the aspect Sufism which has
some similarities with modern meditation. For Muslims, Ramadan is indeed a
month of reflection and meditation and each of us have our own way to
soul-searching of inner self in order to become a better person, not to say to
attain perfection as an individual. In Quranic terms the objective of Ramadan
or aptly call with a fashionable and appealing brand of Madrasah Ramadan or the
School of Ramadan, is to produce a pious individual who fears Allah – “Fasting
is enjoined upon you as it was enjoined to the people before you so that you
will be fearful of Allah” (al-Baqarah: 183).
II. Knowledge and Morality/Ethics
One scholar reminds that “If knowledge is the fountain of all good
things, then Iblis shall the most enlightened, for him possessed the knowledge”.
But Iblis was despised and condemned by Allah for his refusal to obey Allah’s
ordainment (al-Baqarah: 35). It was said that the cloth/dress of power is to be
astute and diplomatic and likewise the cloth/dress of knowledge should also be
morally religious and ethically professional.
The ostensible insistence of Islam on moral and ethics are laid down in
the sources of Islam and the history of the Prophet Muhammad s.a.w. and His
Companions. The Quran confirms: “Indeed you are on the most highest standard of
akhlaq” (al-Qalam: 2) which can be both referred to as moral or ethics. The
Prophet Muhammad s.a.w. declares: “I
have been send to you just to make perfect the noble akhlaq”. Indeed there are many aspects of akhlaq that
can be listed many of which may be familiar with to most of us, nonetheless our
attention is particularly focused on two issues viz; upholding truth whatever
and whenever it is and respecting the right of choice. In modern world of
technological advancement and marvels together with the increasing awareness
and sometimes perhaps the demand of personal liberties and freedom these two
issues are relevant especially in the context of Muslim communities and states
where religious knowledge is still disseminated and propagated largely through
dogmatic and emotionally charged methods. For me the most essential and
desirable type of akhlaq that we need to combat the plague of ignorance and
precarious conviction of religious belief is that of upholding the truth based
on facts and evidence, and respect the right of choice made based on the truth.
And this we need to reflect and internalize.
III. Islam is a religion of science
To a modern mind, to win an argument, the reason(s) must be
scientifically proven and explained. Contrary
to popular belief, the development of scientific methods evolved through
centuries has confirmed all of the Islamic teachings on the nature’s phenomenon
be it the physical world or biology and even mathematics. For me personally,
the scientific discovery of the physical and biological world is quite easy to
settle and convince, it is on the more abstract issues like belief, faith and
other aspect of human sciences and arts that beg our resolution. Social and
economic problems are among the main debates in modern times as well as issues
pertaining to security, which is chiefly the offshoot of the aforesaid predicaments.
Efforts and studies have been made to identify the contributing factors and
proposals have been henceforth offered subsequently to resolve the issues. For
many Muslims, both educated and less educated, believe with strong conviction
that Islam is the solution. This is something natural. Nonetheless what is
problematic to a modern mind is that some of the solutions offered by the
Muslim scholars in matter pertaining to modern issues are not consistent to the
values that are dear to the west particularly in relation to religion, women
rights, freedom of personal choice etc. To many Muslim scholars these western
values are not compatible to Islamic teachings as they understood them,
although ironically at the same time, they have reaped a lot from the liberal
system of the west to propagate their agenda and mission to the world. Some
Muslims who are inclined to a more rational approach in elaborating Islamic
sources, on the other hand, offered different Islamic responses. But these
alternative views have been dismissed as something that is unorthodox, heresy
and even deviant. Frustrated by this use of dogmatic excuses to refute such a
logical and rational answer, has led certain Muslims to challenge, or rather
rebel, the authority of Islamic scholars who hitherto are considered as the
only competent elaborator and interpreter of the Islamic sources and more
importantly as the protector of the Islamic faith. For this group Muslim, which
is now labeled as Liberal Islam, they claim a similar rights to understand
Islam from its sources. It is not the aim of this short purview to analyze the background,
methodology and aspirations of this group of Muslim. What is the concern is
that the judgmental stance taken by many Muslim to this group of Muslim
including the issuance of official fatwa declaring them as deviant and heresy,
and therefore needed repentant. This attitude of labeling and prejudicing other
Muslim simply because of their view without proper investigation based on the
truly Islamic spirit of scientific evidence is really unfortunate.
IV. Is Rights of Choice Not Islamic?
Human ability or rights to choose what that is right or wrong was
matter of theological debate in Islamic classical scholarship since the early
days of Islam with the triumphant of the theological school that denounce the
use of rational in matter of religion. Through the formula initiated by this theological
school concluded that human intellect cannot determine the eternal and absolute
concept of right or wrong especially in regards to matters of religious obligation
and prohibition. It is God prerogative to do so. As a Muslim, I do agree that
to certain extent human intellect has a limit to determine what is right and
wrong, evil and good, etc., but to restrain the mind from thinking the best
possible solution or to understand the divine wisdom probably have no direct or
clear textual evidence to support. That the claim a particular understanding on
certain religious rulings must be religiously accepted and cannot be challenged
because they were achieved through the consensus of scholars or ulema must not
made a voice of a different perspective less Islamic and thus dismissed as
heretic. Throughout Islamic history, dissenting voices to the majority view
have always been the case now and then. The seemingly protest or rebellion of
Liberal Islam to the majority is thus simply wanting to express the rights to
choose the interpretation which they think suitable. And for that matter the
progressive Muslims who see some of the deductive meaning or understanding
formulated by majority-traditional Muslim are probably outdated to the needs of
a modern society and hence needing reform. The issue here is that the consensus
of the past scholars is taken by the majority to be the final meaning of the
textual hermeneutics. Thus any attempt to challenge that consensus is
considered repugnant. Worst still, groups or people with different view
although within the permitted premises of classical or traditional methodology
but happened to be in the wrong side of political divide will be similarly
subject to such a condemnation as not supporting the Islamic cause. In other
words, the rights to choose any particular view or interpretation of any given
textual meaning is hijacked by political or group affiliation of power struggle
or dominance.
V. Closing Remarks
In the modern age of cyber technology and everything is online,
information is a weapon and perhaps it is mightier than the guns and bullets.
Together with it comes the mingling of civilizations between west and east, and
between religions and cultures. The world that we are living in today is
sharply different from the Islamic golden age, where interaction and
communication between people of different faiths and backgrounds are now
commonplace. The idea that Muslims are superior citizen, has now been replaced
by constitutional rights of equal status for all citizens regardless of race
and religion. Similarly the role of women in the Muslim society has now been
rapidly changed according to that of a modern society in term of education,
employment, business/commerce and administration/ government/politics. No
matter how the scholars of the traditional Islam wanted to defend Islam which
they think is under western onslaught through what is widely claimed as a intellectual
war known ghaw fikri, the idea of
modern progress and western values on personal freedom, equality and
social/economic justice will continue to question the Islamic classical
hermeneutics on the true meaning of God’s word and His messenger (peace be upon
Him). The liberal movement opposing the Islamic traditional teachings, is no
longer spearheaded or conspired by non-Muslim of colonial era but by Muslim
themselves whether liberal or progressive in the attempt to “harmonize”, if the
term can be used, and to bridge the gaps between Islam and modern values and
ethics. This challenge for me has to be taken up, not by narrow minded
rejection or dismissal simply because its against our understanding, but needs
to be argued rationally and logically based on scientific evidence deduced from
the original Islamic sources with the established methodology that appreciates
both empirical/historical/modern and theological proofs. This is not to say
that with must accept what the others say and do, but we must build and
inculcate the culture of dialogue and respecting others for what they are and for
what we are too, because we cannot stop the cycles of progress and development.
For me this represents the noble ethics that embedded in the teachings of Islam
and during fast approaching of the end of Ramadan, when it is more auspicious
time than ever for us to reflect on this pertinent issue.
[1] Article based on a speech delivered on 18th Ramadan
1438H. 13 June 2017 at Academy of Islamic Studies Masjid, University of Malaya.
https://www.dropbox.com/s/do1oghgaix1ffbo/Tazkirah%20Nuzul%20al-Quran%202017.docx?dl=0
