Penerima wasiat terhalang menerima harta wasiat sekiranya ada tuntutan wasiyyah wajibah?

Beberapa enakmen wasiat orang Islam di Malaysia telah memperuntukan pemakaian wasiat wasiat wajibah atau wasiyyah wajibah. Antaranya Enakmen Wasiat Orang Islam Selangor 1999. Maksud wasiat wajibah ialah wasiat yang dianggap telah dibuat oleh simati kepada cucunya yang mana bapa kepada cucu tersebut meninggal terlebih dahulu daripada simati. Seksyen 27 (1) Enakmen Wasiat Orang Islam Selangor memperuntukkan bahawa cucu daripada anak lelaki yang meninggal terlebih dahulu daripada datuknya berhak kepada wasiat wajibah dan mengikut subseksyen 27(2) kadarnya mengikut bahagian yang sepatut diterima oleh bapa kepada cucu tadi sekiranya ia hidup, namun dengan syarat tidak melebihi 1/3 harta pusaka. Perkara ini nampaknya diterima dan dipakai, memandangkan sudah terdapat kes-kes sedemikian yang dibawa ke Mahkamah Syariah Selangor. Sungguhpun demikian, pemakaian peruntukan wasiat wajibah ini berkemungkinan mempunyai kesan kepada penerima wasiat atau benefisiari (sebagaimana istilah dalam undang-undang Selangor) iaitu sama ada ia akan terhalang daripada menerima faedah wasiat tersebut secara keseluruhan atau sebahagian. Maksud halangan di sini ialah secara nuqsan di mana bahagian maksimun wasiat yang dibenarkan iaitu 1/3 dihabisi oleh cucu yang meneriwa wasiat wajibah.  Ini adalah kerana mengikut hukum wasiat seseorang hanya boleh mewasiatkan hartanya setakat 1/3. Keadaan ini berlaku sebagai contoh dalam keadaan di mana seorang mewasiatkan 1/3 hartanya kepada Zaid secara wasiat biasa dan apabila dia meninggal warisnya adalah seorang anak dan seorang cucu yang mana bapanya telah meninggal terlebih dahulu daripada simati. Jika simati meninggalkan harta sebanyak RM150,000 ini bermakna cucu tadi mengikut peruntukan wasiat wajibah akan menerima bahagian bapanya yang meninggal iaitu 1/2, manakala anak simati baki 1/2. Dalam hubungan ini cucu tersebut akan menerima bahagian maksimum sebanyak RM50,000 iaitu 1/3 harta berkenaan sebagaimana menurut seksyen 27(2) di atas. Ini akan menjadikan Zaid terhalang daripada menerima faedah wasiat yang dibuat kepadanya kerana bahagian 1/3 harta wasiat tersebut sudah dihabisi oleh cucu simati (secara hijab nuqsan). Memandangkan undang-undang tidak menyatakan dengan jelas bagaimana untuk menyelesaikan keadaan ini, maka kita boleh mengandaikan penyelesaian sebegini secara nuqsan akan dilaksanakan. Manakala andaian bahawa dalam keadaan sebegini bahawa Zaid dan cucu akan berkongsi 1/3, sebagaimana dalam keadaan wasiat dibuat kepada beberapa orang benefisiari yang melebihi 1/3 akan berkongsi sesama mereka setakat kadar maksimum 1/3, tidak boleh dilaksanakan kerana undang-undang telah menyatakan bahawa bahagian wasiat wajibah cucu tersebut hendaklah digenapkan 1/3. Namun begitu ini tidak bermakna Zaid tidak langsung berpeluang menerima wasiat berkenaan kerana anak simati boleh melepaskan haknya sama ada 1/3 ataupun kurang daripada itu. Oleh yang demikian maka agihannya mengikut penjelasan ini ialah Zaid menerima wasiat iaitu sebanyak RM50,000 dan baki agihan masing-masing sebanyak RM50,000 kepada anak dan cucu simati. Masalah ini jika timbul di Indonesia akan diselesaikan dengan memberi wasiat terlebih dahulu kepada Zaid dan bakinya akan diagihkan kepada anak dan cucu. Ini adalah kerana cucu tadi mengikut  peruntukan Kompilasi Hukum Islam Indonesia 1999 (KHI) menerima pusaka melalui prinsip tanzil yang dipetik dari mazhab Hanafi, iaitu ia mengambil tempat bapanya yang meninggal dunia. Perkara 185 (1) KHI memperuntukkan bahawa "Ahli waris yang meninggal lebih dahulu dari pada sipewaris maka kedudukannya dapat digantikan oleh anaknya". Wa Allah 'Alam bi al-Sawab.  

Kepentingan Sekuriti Makanan

Yang dimaksudkan dengan sekuriti makanan ialah keadaan di mana terdapatnya bekalan makanan yang mencukupi secara tetap dan makanan tersebut pula dapat dibeli dengan harga yang berpatutan dan bernutrisi atau berada dalam kualiti yang baik. The final report of the 1996 World Food Summit menyatakan sekuriti makanan bermaksud " food security exists when all people, at all times, have physical and economic access to sufficient, safe and nutritious food to meet their dietary needs and food preferences for an active and healthy life" Daripada definisi ini bekalan makanan merupakan satu aspek dalam polisi pemerintahan sesebuah negara kerana ianya menyentuh jaminan dan kawalan. Oleh yang demikian dari perspektif Syariah ia termasuk di bawah perkara siyasah syar'iyyah. Ini adalah kerana jaminan bekalan makanan secara tetap dan kawalan harga yang manasabah serta kualiti makanan yang baik hanya boleh dilakukan oleh pemerintah. Dalam menetapkan apakah bentuk makanan yang perlu dijamin atau dikawal, di Malaysia tidak ada satu polisi atau undang-undang yang bersepadu. Namun terdapat beberapa undang-undang yang bertujuan untuk mengawal dan menjamin bekalan makanan. Sebagai contoh Akta Kawalan Padi dan Beras 1994 memberi kuasa kepada kerajaan untuk mengawal bekalan beras yang mencukupi kepada orang ramai baik semasa aman atau darurat. Begitu juga Akta Kawalan Bekalan 1961 bertujuan untuk mengawal edaran dan harga barangan utama. Di bawah Akta ini diperkenalkan Peraturan Bekalan Makanan 1974 yang menyenaraikan beberapa barangan makanan yang dikawal harga oleh kerajaan seperti gula, susu, garam, tepung gandum, minyak masak, semua jenis roti dan ayam. Senarai barangan makanan ini termasuk dalam tiga kategori utama iaitu (1) makanan asasi (2) sumber protin dan (3) makanan keperluan lain seperti gula, minyak dan garam.Selain daripada itu bagi memastikan jaminan makanan dalam negara Kerajaan telah melancarkan Dasar Jaminan Bekalan Makanan (DJBM) pada 2 Mei 2008 yang bertujuan untuk meningkatkan produktiviti sektor agro ketahap sara diri dan penyediaan bahan makanan yang mencukupi, berkualiti serta selamat. Ia juga bertujuan untuk memastikan para petani, penternak dan nelayan mendapat harga setimpal bagi hasil keluaran mereka. Bagi mencapai dasar ini beberapa strategi telah dirancang seperti meningkatkan hasil pertanian melalui insentif pertanian, program bumi hijau dan pembangunan tanah dan kolam terbiar. Ia termasuk juga meningkatkan stok beras negara. Bagi memastikan hasil keluaran dapat dijual dengan harga yang boleh memberi pulangan yang wajar kepada petani dan penternak, kaedah pemasaran dibuat melalui  agensi kerajaan iaitu FAMA. Sungguhpun terdapat undang-undang dan dasar mengenai sekuriti makanan, namun data-data menunjukkan Malaysia masih bergantung kepada negara luar untuk bekalan makanannya. Antara masalah yang dihadapi dalam jaminan bekalan makanan mencukupi di Malaysia ialah kekurangan dalam penggunaan teknologi dan pergantungan kepada beras sebagai makanan utama. Begitu juga kekurangan modal dan industri sokongan bagi meningkatkan pengeluaran. Bagi mengatasi masalah ini satu dasar alternatif kepada makanan utama telah dicadangkan seperti mengantikan atau menampung penggunaan beras kepada sumber-sumber lain seperti ubi, jagung, pisang dan lain-lain. Begitu juga pengeluaran dan kekurangan tanah boleh ditingkatkan melalui penggunaan teknologi sebagaimana di negara-negara lain seperti Jepun dan Korea. Industri sokongan kepada pertanian seperti pengeluaran baja, bahan makanan ternakan dan sebagainya perlu diwujudkan atau ditambah bagi menjamin hasil pengeluaran pertanian ditingkatkan bagi membolehkan Malaysia menjadi sebuah negara tahap sara diri. Manakala bagi mengelakkan hasil pengeluaran tidak dapat dijual perlu dimantapkan teknologi penyimpanan atau industri makanan seperti penghasilan makanan ringan, minuman dan sebagainya. Ini bagi menjamin petani dan peladang dapat memasarkan hasil pengeluaran mereka secara setimpal. Jaminan sekuriti makanan ini adalah penting, kerana bagaimana kaya dan maju kita pun jika tiada makanan, maka itu semua tidak bermakna. 

Rujukan.

Mohd Ayop Abd Razid (2012). Pengguna dilindungi Pelbagai Akta. Utusan Online (25 April 2012). wwl.utusan.com.my 

Travelog Magrib October 2016

Travelog Magribi Oktober 2016

What examiners expect from a PhD Thesis?

It is a good strategy to pass a PhD thesis examination by knowing what is actually the examiners expected from your thesis? The answer could be obvious. You need to write a good thesis! The rule of thumb here is that a happy examiner is the one that is going to recommend that you pass the examination and graduated with the degree. But it is not easy to make your examiner happy. Before outlining things that make your examiner happy, let us profiling who is a Phd examiner? He or she is definitely a highly qualified, competent person and expert in the field of your research with sometimes many years of experience since in many great university only a Professor or experienced academics can be appointed as external examiner (of course exception is given in rarity). And most of them are independent in the sense that assessment is given objectively based on the merits of your work. An expert or a Professor is needed to examine your research since a thesis is a culmination of one's work which is a quantifiable evidence of one's learning experience and academic accomplishment as well as a transition from student to scholar. It is a maturing process as an intellectual. Now, an examiner is very happy if he or she read your work with enthusiasm anticipating the thesis is interesting and intellectually both stimulating and challenging piece. This is normally evident through the expression of appreciation for being given opportunity to assess original and well presented thesis. 

But we need to know what the examiners normally do when they get their hand on a thesis? Well there is no straight answer to this, but looking at the title is probably most of them would do first. Thus selecting an interesting or catchy title is also quite important, although this is not that crucial compared to the content, analysis, findings etc. Abstract and content page and then introduction are probably next. Normally examiner will quickly glance these items to establish a sense of understanding between the title and the discussion that will be expected in the chapters after which a formal or deeper assessment will be made from chapter to chapter. In some cases references at the back of the thesis will be also quickly perused and this will tell the examiner the extent and breath of the candidate research. This quick evaluation provides to the examiner impression on the quality of the thesis either as a well presented research work or a poorly conceived and prepared study. And this all that matters at this point, as we would know whether the examiner is happy or otherwise.

Whether the examiner is happy or not, he or she must continue assessing the thesis. This must be a hardest part if the examiner is less enthusiastic to read your thesis, because most of them have heavy schedules and often passed deadlines. There is no distraction to them from this heavy commitment if your thesis is not worthwhile reading. But this is also depends on many things such as examiner interest, experience, background etc of your research subject. Nonetheless there are still exist general criteria for a good thesis where examiner would be distracted from their overwork daily routine, as below:

(1) Original or at least substantial contribution to the knowledge. Your may not want to write something that is already known to the expert circles. What you do not know is not necessarily unknown to others. That is why your literature review is very important to avoid writing or researching things that other people have done. Similarly this originality is reflected in your problem statements and objectives which are based normally and largely from the literature.

(2) Appreciation of relevant and important literature and references. You are able to show that you know the fundamental theories in the area that you are researching partly by the use of references that are relevant, updated and comprehensive. Especially so when the examiner is the expert in the area and has published works.

(3) Ability to synthesize ideas and elements of the literature and to present them in a critical and coherent appraisal. So that in the end of the day you are able to connect the gap or relation between what that has been studied or researched with your own work. You may not want just to quote or list the literature and then left to the readers to make their own guessing or conclusion. The trick here is to summarize smartly and coherently on all the points and data with your own word and analysis. Journalistic style of writing or reporting as well as descriptive presentation should be avoided.

(4) Using research methods that are appropriate to the topic, discipline and inquiry. You must show the understanding of the research methods employed and the rigour of their use in your study. Although you may have attended research methodology class/courses, you still need to fine tune your appropriate research methods by reading research method books/articles and attending research seminars where you can learn from other's experience and mistakes.

(5) The results or findings of your inquiry must be clearly documented and fully explained with the relevant evidence. Most importantly they must be based on discussion made in the chapters. The results must be able to show their impact specifically to the existing theories, practices and policies. General statements and problems that are already understood should not be made your results. Similarly when proposing solutions, they should be practical and specific.

(6) Literary expression or presentation is clear, concise with academic writing style suited to the discipline of your research. In other words your presentation is of a standard suitable for scientific publication. Although you may have a great ideas about your work but "poor literary expression can be strong deterrent to an examiner and resulted largely in negative appraisal" - quoted from unknown sources. You are probably not a talented writer or author but you at least can avoid the following errors as examiner become annoyed and disturbed by them:

 - spelling and typo 

 - grammar

 - citation

 - long sentences

 - inconsistency

 - repetition

 - illogical statements

This would make examiners lost confidence and become suspicious on the overall quality, ability, professionalism and competency of the candidate. And that we certainly do not what from the examiners.              

Ulasan Artikel: Aharon Layish (2014). Islamic Law in the Modern World: Nationalization, Islamization, Reinstatement. Islam Law and Society 21(3) 276-307

Ulasan Artikel: Aharon Layish (2014). Islamic Law in the Modern World: Nationalization, Islamization, Reinstatement. Islam Law and Society 21(3) 276-307

Banyak artikel telah ditulis mengenai tajuk ini oleh sarjana barat. Yang pertama pernah ditulis, barangkali ialah Joseph Schacht melalui artikelnya bertajuk Islamic Law in Contemporary States diterbitkan di dalam AJCL 1959 8(2) 133-147 (https://academic.oup.com/ajcl/article-abstract/8/2/133/2585752?redirectedFrom=PDF). Selepas itu banyak penulisan yang sama muncul, namun tidak dapat saya senaraikan di sini kerana itu bukan fokus tajuk di atas. Sungguhpun dalam kepelbagaian penulisan yang ada, artikel ini pada pandangan saya cuba untuk membuat kesimpulan secara menyeluruh terhadap pembaharuan undang-undang Shariah sejak dari zaman pemerintahan Uthmaniyyah sehingga kini. Oleh itu, artikel ini merupakan satu kesimpulan komprehensif terhadap kedudukan undang-undang Islam semasa mengikut perspektif pengkaji barat. Perkara ini sudah tentu amat berguna kepada para pengkaji dan pelajar yang mahukan analisis terkini mengenai perkembangan undang-undang Islam. Pun begitu, perspektif daripada sarjana Islam terutama dari golongan tradisi apatah lagi masyarakat umum Islam mungkin berbeza. Mengikut penulis perkembangan terkini undang-undang Islam adalah seperti berikut:

(1) Transformasi daripada undang-undang berbentuk jurisprudens yang dikembangkan oleh fuqaha' melalui penulisan fiqh kepada bentuk perundangan bertulis seperti statut, akta, enakmen dan sebagainya yang digubal dan diluluskan di Parlimen atau dewan perundangan. Perkara ini dikenali dengan kodifikasi undang-undang daripada sumber-sumber fiqh atau taqnin al-fiqh. Kesan daripada kodifikasi menyebabkan undang-undang Syariah menjadi positif dalam ertikata elemen-elemen etika keagamaan seperti hukum makruh atau sunat tidak lagi kelihatan. Oleh yang demikian elemen-elemen sunat dinaikkan taraf menjadi satu keperluan yang mesti dipatuhi. Begitu juga elemen-elemen yang dulunya tidak dianjurkan oleh agama atau makruh diangkat menjadi satu tegahan yang boleh dihukum oleh undang-undang. Sebagai contoh anjuran membayar wang ganti rugi atau mut'ah akibat perceraian melalui peruntukan undang-undang menjadi satu kewajipan kepada suami. Mengikut Muslehudin kodifikasi adalah cara berkesan dan cepat untuk melakukan perubahan hukum berbanding melalui cara pendidikan atau sosiolisasi perundangan.

(2) Ulama bukan lagi golongan yang dirujuk untuk menjelaskan undang-undang Syariah. Pada masa kini ianya sudah diuruskan sebahagiannya oleh ahli Parlimen yang meluluskan undang-undang, pihak pentadbir seperti kerajaan, menteri dan pegawai yang merangka undang-undang serta pihak Hakim dan peguam yang bertindak melaksanakan undang-undang berkenaan. Sudah tentu semua proses di atas mendapat nasihat dan kerjasama daripada ulama, namun mereka bukan lagi berseorangan melakukannya. Mengikut penulis rujukan undang-undang Syariah kepada ahli perundangan adalah akibat daripada kodifikasi undang-undang seperti di atas (h.280). Perkara ini sudah dibincangkan oleh Makdisi dan Hallaq yang menyatakan bahawa kepentingan golongan ulama dalam pemerintahan  telah berkurangan melalui modernisasi dan pengenalan sistem pemerintahan, ekonomi (pengantian sistem kewangan berasaskan wakaf kepada percukaian) dan pendidikan daripada barat . Kesemua sistem ini menganti sistem tradisi Islam yang mana pada satu masa dahulu didominasikan oleh golongan ulama. 

(3) Undang-undang Islam sudah menjadi sekular dan nasionalis melalui proses perundangan. Sebagai contoh undi ramai diperlukan bagi meluluskan atau menolak undang-undang berkenaan. Ia juga berbentuk kenegaraan atau nasional akibat lahirnya negara bangsa (nation-state) di kalangan umat Islam. Oleh itu, undang-undang Syariah sungguhpun diamalkan oleh kalangan mazhab yang sama akan berbeza dari segi kandungannya apabila terdapat perbezaan wilayah dan negara. Kaedah-kaedah penggubalan undang-undang juga mempunyai persamaan dengan kaedah sekular iaitu mementingkan kebolehan faedah atau sejauh mana kecekapan perundangan tersebut menyelesai masalah secara mudah, cepat, kos efektif serta kesan positifnya kepada masyarakat dan negara. Sungguhpun para ulama reformis tidak menamakan kaedah mereka sebagai utilatarianism atau liberalism bagi menjelaskan metodologi yang digunakan, namun pendekatan yang digunakan iaitu maqasid dan neo-ijtihad hermeunitik dalam menafsir nas-nas al-Quran dan al-Sunnah mempunyai persamaan dan kesan yang serupa dengan kaedah sekular (h.283). 

(4) Terdapat pengaruh atau kesan daripada Barat ke atas undang-undang Islam. Perkara ini mungkin kontroversi kerana pada masa dahulu terdapatnya dakwaan bahawa undang-undang Islam dipengaruhi oleh undang-undang romawi ditolak dengan lantang oleh penulis-penulis Islam seperti Muhammad Abu Zahrah, Yusuf Musa, Subhi Mahmasani dan Abd al-Karim Zaydan. Namun begitu pada pandangan saya, perkara ini bukan sesuatu yang negatif kerana tabiat undang-undang Islam itu sendiri berupaya untuk menyerap apa-apa sahaja elemen positif dari mana-mana sistem timur dan barat. Pun begitu undang-undang Islam tetap mempunyai nilai-nilainya yang sendiri seperti aspek-aspek keagamaan dan spritual yang mungkin tidak ada pada sistem perundangan yang lain. Mengikut Layish yang dimaksudkan pengaruh tersebut boleh disimpulkan kepada tiga perkara penting  iaitu: (a) Falsafah dan prinsip perundangan atau cara berfikir yang banyak meresap masuk kedalam perbincangan dan pelaksanaan perundangan, sebagai contoh sistem Mahkamah dan kodifikasi adalah meniru daripada barat. (b) Penubuhan institutsi kehakiman yang mempunyai rujukan atau persamaan dengan di Barat, sebagai contoh sistem hiraki Mahkamah dan sistem rayuan serta khidmat guaman dan (c) Kaedah perundangan yang meniru dari Barat baik dari segi bentuknya mahupun juga dari isinya, sebagai contoh Coulson and Ballantyne menunjukkan bahawa undang-undang Madani atau Sivil negara-negara Arab timur tengah berasaskan kepada undang-undang Eropah terutama Perancis (h.278).  

(5) Runtuhnya sistem kekeluargaan tradisi di negara-negara Islam. Ini adalah argumen penulis-penulis barat sebelum ini seperti Coulson dan Anderson apabila mereka membincangkan perubahan di dalam undang-undang perkahwinan, perceraian dan pusaka. Bagi mereka perubahan-perubahan yang berlaku di dalam undang-undang keluarga seperti larangan atau sekatan berpoligami, perkahwinan bawa umur, halangan kepada cerai secara talak dan perubahan dalam agihan pusaka seperti isteri dan anak perempuan berhak mendapat keutamaan daripada 'asabah seperti saudara dan bapak saudara simati merupakan kesan daripada perubahan sistem kekeluargaan ini. Dalam konteks ilmu sosiologi/antropologi, pada masa dahulu struktur sistem kekeluargaan adalah bersifat tribal dan ekstended, sedangkan masa kini keluarga adalah bersifat nuklius. Begitu juga sistem pendidikan yang bertambah baik menyebabkan penglibatan wanita yang lebih aktif dalam kegiatan sosial, ekonomi dan politik negara-negara Islam. Ini memberi kesan dan pengaruh yang besar kepada sistem kekeluargaan tradisi.

(6) Islamisasi beberapa bentuk amalan masyarakat dan menjadi sebahagian daripada hukum Syariah. Penulis seperti Hooker cuba menunjukkan bahawa undang-undang Syariah seperti yang dikembangkan di Nusantara Melayu adalah berbeza dengan hukum Islam di Asia Barat. Pemasukan elemen-elemen tempatan dalam jurisprudens hukum Islam menyebabkan wujudnya perbezaan dalam amalan dan orientasi masyarakat Islam seperti undang-undang perkahwinan dan muamalat serta juga ibadat. Contohnya berzikir dan berdoa beramai-ramai serta bersalaman selepas solat. Hooker bukanlah orang pertama menonjolkan elemen ini kerana Coulson sudah menulis sejak dari tahun 1965 menunjukkan bahawa elemen adat sentiasa menjadi rujukan penting dalam undang-undang Islam seperti amalan Khameesa di Moroko, harta sepencarian di Nusantara dan lain-lain lagi. Pun begitu tulisan Hooker bertujuan untuk mengkritik argumen sesetengah golongan yang mempercayai superimasi timur tengah dalam soal-soal hukum Syariah sebagaimana yang cuba dibawa oleh protagonis salafism.

(7) Pemakaian atau amalan undang-undang Islam di negara-negara bukan Islam. Yang dimaksudkan di sini ialah pelaksanaan di negara-negara bukan Islam Eropah dan Amerika termasuk juga di Australia, New Zealand, Jepun dan Korea. Ini adalah kerana kawasan-kawasan ini tidak mempunyai penduduk asli masyarakat berketurunan Islam sebagaimana di negara-negara bukan Islam yang lain seperti India, Rusia, China dan Asia Tenggara seperti Singapura, Thailand dan Filipina. Secara umumnya pelaksanaan undang-undang Islam di kesemua kawasan ini dikenali sebagai undang-undang Islam minoriti. Bidang ini menimbulkan satu displin baru dalam undang-undang Islam dan dikenali sebagai fiqh aqalliyyat. Mengikut penulis, pelaksanaan undang-undang Islam dalam bentuk ini timbul akibat daripada faktor globalisasi yang menyaksikan migrasi penduduk Islam ke negara berkenaan serta juga pemelukan Islam penduduk negara berkenaan kepada Islam. Akibatnya terdapat beberapa ciri perbezaan antara undang-undang Islam yang diamalkan di negara-negara penduduk majoriti Islam dan minoriti Islam. Sebagai contoh perundingan mengenai pelaksanaan hukum-hukum Islam dibuat secara terbuka dan ruang kebebasan yang lebih dalam amalan seperti perkahwinan campur dan perkahwinan tidak terbubar akibat perbezaan agama dan sebagainya (281). 

Islamic State an Impossibility?

I was invited to a seminar by Faculty of Sharia and Law, UIN Sunan Kalijaga Yogyakarta on 18th April 2012. I think this was the first time I visited Yogyakarta which is known as the culture capital of Indonesia. Probably because of the Borobudur and Kraton Palace where the Sultan of Yogyakarta still has an official position in the Indonesian politics that gave Yogya that title. One of the prominent western scholar invited was Professor Dr. Wael Hallaq. From what I know Prof Hallaq is a historian with focus on Islamic law. Thus his approach or methodology would be historical. Probably some faculties of UIN were Prof Hallaq's students that explain for his present here. Many Indonesian undertook sandwich studies program at MacGill University in Montreal, Canada where Prof Hallaq was sometime a Professor there. During the presentation given by Prof Hallaq, he confidently stated that Islamic state is not only an impossibility but also a contradiction to modern world for four reasons:

(1) Incompatibility with modern concept of constitutionalism with the stress on equal rights among its citizen without due regards to one's religion, freedom of expression and belief (right to choose), superiority of personal rights or choice etc among others.

(2) Legislature of modern state is a different concept from the Shariah in the sense that all citizens Muslim and non Muslim alike can participate.

(3) Globalization has changed dramatically, the world view of Shariah especially the concept of abode of peace and abode of war.

(4) The idea of modern corporation is anathema to the Islamic idea of fair economy where wealth is amassed by a few at the expense of many.

I am sure that for the protagonist of the Islamic state they will have answers for every details of the above reasons. But for me Islamic law must not be viewed solely or largely to its letters. When we limit ourselves to the expressed meaning of the letters of the law which are largely arrived at by cognitive process and confirmed later on through dogmatic principles such as ijma' of the scholars and taqlid, then probably Prof Hallaq's claim is true.

The mission of Islamic religion is both spiritual and moral. It is for the blessing or rahmat and mercy to human kind and universe (alam). Thus anything that is good for human kind, it is good in the eye of Allah. Islam moreover is the religion of change and progress with character of adaptability and flexibility. Combination of both I think will make Islamic Shariah dynamics and inclusive as well as responsive to the changing needs of the modern world. So the picture is not so gloomy after all!

Reflection on Upholding Truth based on Evidence, Noble Ethics, Rights to Choose and Muslims Current Problem: Themes Combined and Related

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.

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[1] Article based on a speech delivered on 18^th 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