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THE VOICE OF MODERATION IN ISLAM: MALAYSIA
AS AN EXEMPLARY NATION
BY
SHAMEEM ABDUL JALIL
A dissertation submitted in fulfilment of the requirement for
the degree of Doctor of Philosophy
(Muslim World Issues)
International Institute of Islamic Thought and Civilization
International Islamic University Malaysia
AUGUST 2014
ABSTRACT
This study demonstrates where moderation and balance stand in the religion of Islam
and how Malaysia, with her plural society, has since independence placed itself as an
exemplary moderate Islamic nation. The work highlights the fact that Malaysia has
always adopted a moderate position in the running of this multi-ethnic country, even
before the word ―Wasatiyyah‖ had come into vogue in the country and the world. A
mini questionnaire survey on moderation in Malaysia, conducted with 100 multiracial
Malaysian professionals, revealed that 90% of the respondents confirmed their
appreciation of Malaysia as an Islamic nation practicing moderation and the existence
of religious freedom. The study unveils how the search for moderation in Malaysia
has taken it through six phases, both at the macro and the micro levels, from phase 1:
Seeding Moderation (1957-1971) to phase 6: Harvesting Moderation (2009 onward).
Among the impact of this study is to look at how to protect, maintain and ensure that
the voice of moderation, encouraged by Islam (as evident in the Quran and Hadith
highlighted in this dissertation), continues in Malaysia. The attributes of moderation,
as emphasized in this work, is applicable universally. This dissertation recommends
that scholars use the principles highlighted in this study to mold a new generation of
youth shaped by a stronger philosophy of moderation. The ultimate aim of this study
is to promote moderation as a preferred lifestyle in our nation that can be emulated by
the world.
ii
‫م لخص ال بحث‬
‫حُظٓش ُْزُِانذساعت ُاالػخذالُٔانخٕاصٌُفًُاإلعالو‪ُٔ،‬كٍفُحمفُيانٍضٌا‪ُ،‬يغُيدخًؼٓاُ‬
‫انخؼذدي‪ُٔ ،‬يُز ُاالعخمالل ُانًٕالف َُفغٓا ُانذانت ُػهى ُآَا ُدٔنت ُئعاليٍت ًَُٕرخٍتُ‬
‫يؼخذنت‪ُ ُ.‬عُهظُانضٕءُفًُْزاُانبحث ُػهىُحمٍمتُأٌُيانٍضٌاُحبُجُدائًاُيٕلفاُيؼخذالُ‬
‫فً ُئداسة ُْزا ُانبهذ ُانًخؼذد ُاألػشاق‪ُ ،‬انٕعطٍّ ُفً ُانبالد ُٔانؼانى‪ُٔ .‬لذ ُئػخًذ ُانباحثُ‬
‫يُٓحُ‖‪ُٔ―Wasatiyyah‬حخىُلبمُسٔاجُانكهًت‪ُ.‬يخؼذدةُنخهبٍتُأْذافُانذساعتُبًاُفًُ‬
‫رنك ُانُٓح ُانكًً ُٔانُٕػً‪ُ ،‬انى ُرنك ُٔ ِص َع ُ‪011‬اعخبٍاٌ ُػهى ُيٍٍٍُٓ ُيانٍضٌٍٍ ُيٍُ‬
‫أػشاق ُيخخهفت ُنالعخطالع ُػٍ ُاالػخذال ُفً ُيانٍضٌا‪ُٔ ،‬كشفج ُانُخائح ُأٌ ُ‪ُ ٪01‬يٍُ‬
‫انًغخطهؼٍٍُأكذٔاُحمذٌشْىُنًانٍضٌاُكذٔنتُئعاليٍتُحًاسطُاالػخذالُٔاالحخشاوُنهحشٌتُ‬
‫انذٌٍُت‪ُُ .‬كشفج ُانذساعت ُكٍف ُاٌ ُانبحث ُػٍ ُاالػخذال ُاخزُيانٍضٌاُفًُعختُيشاحم‪ُ،‬‬
‫ػهى ُانًغخٌٍٍٕ ُانكهً ُٔاندضئً‪ُ ،‬يٍ ُانًشحهت ُاالٔنى‪ُ :‬انبزس ُنالػخذالُ‬
‫(‪ُ ،)0090-0059‬ثى ُانًشحهت ُانثاٍَت ُ(‪ُ ،ُ )0091-0091‬ثى ُانًشحهت ُانثانثتُ‬
‫(‪ُ ،ُ )0090-0099‬ثى ُانًشحهت ُانشابؼت ُ(‪ُ ،ُ )1112-0090‬ثى ُانًشحهت ُانخايغتُ‬
‫(‪ٔ ،ُ)1110-1112‬صٕالُانىُانًشحهُّانغادعّ‪ُ:‬حصاد ُاالػخذال(‪ُ 1110‬فصاػذا)‪ُُ.‬‬
‫َالش ُانبحث ُخًظ ُلضاٌا ُحٕاخّ ُانحكٕيت ُانًانٍضٌت ُ ُٔيدخًؼٓا ُانًخؼذد ُاألػشاقُُ‬
‫ٔكٍفُحؼايهجُانحكٕيتُيغُْزُِانمضاٌاُيٍُخاللُانشؤٌتُانًؼخذنت‪ُْٔ،‬زُِانمضاٌاًُُْ‬
‫حهكُانخًُحإثشُػهىُغٍشُانًغهًٍٍُيثمُئلشاساألػشاق‪ُٔ،‬انصشاعُػهىُانًحاصصتُُٔ‬
‫انمضاٌا ُانذٌٍُت ُانًحضٕسة ُٔيُالشخٓا ُٔ ُأعهًت ُانًؼشفت؛ ُانحاخت ُانى ُانحٕاس ُبٍٍُ‬
‫األدٌأٌُانمضاٌاُانًخؼهمتُبانثشٔة‪ُ .‬أكذُانبحثُػهىُاٌُعًاثُاالػخذالًٌُكٍُاٌُحبثُ‬
‫ػٍ ُطشٌك ُاْم ُانؼهى ُػهى ُأيم ُحشكٍم ُخٍم ُخذٌذ ُيٍ ُانشباب ُنّ ُفهغفت ُلٌٕت ُلٕايٓاُ‬
‫االػخذال‪ُٔ ،‬انٓذف ُانُٓائً ُنٓزاُانبحثُْٕ ُحؼضٌض ُاالػخذال ُكأعهٕب ُحٍاة ُيفضم ُفًُ‬
‫أيخُأُنخكٌُٕيانٍضٌاُايثٕنتُنهؼانىُ‪ُ .‬‬
‫‪iii‬‬
APPROVAL PAGE
The dissertation of Shameem Abdul Jalil has been approved by the following:
________________________________________
Mohamed Ajmal Bin Abdul Razak Al-Aidrus
Supervisor
________________________________________
Syed Arabi Bin Syed Abdullah Idid
Internal Examiner
________________________________________
Mohd. Adnan Bin Hashim
External Examiner
________________________________________
Arry Yulian Triblas Adesta
Chairman
iv
DECLARATION
I hereby declare that this dissertation is the result of my own investigations, except
where otherwise stated. I also declare that it has not been previously or concurrently
submitted as a whole for any other degrees at IIUM or other institutions.
Shameem Abdul Jalil
Signature ………………………….
Date……………………………….
v
INTERNATIONAL ISLAMIC UNIVERSITY MALAYSIA
DECLARATION OF COPYRIGHT AND AFFIRMATION OF
FAIR USE OF UNPUBLISHED RESEARCH
Copyright © 2014 by Shameem Abdul Jalil. All rights reserved.
THE VOICE OF MODERATION IN ISLAM: MALAYSIA AS
AN EXEMPLARY NATION
No part of this unpublished research may be reproduced, stored in a retrieval
system, or transmitted, in any form or by any means, electronic, mechanical,
photocopying, recording or otherwise without prior written permission of the
copyright holder except as provided below:
1.
Any material contained in or derived from this unpublished research
may only may be used by other in their writing with due
acknowledgement.
2.
IIUM or its library will have the right to make and transit copies
(print or electronic) for institutional and academic purposes.
3.
The IIUM library will have the right to make, store in a retrieval
system and supply copies of this unpublished research if requested
and by other universities and research libraries.
Affirmed by Shameem Abdul Jalil.
……………………………………
Signature
……………………….
Date
vi
This doctoral study is dedicated to my husband Dr. Mohd Zin Mohamed
and our children Shazila and Asad, Ahmad Shaziq, Ahmad Shazim and to
our first grand daughter Iman Zara.
I also wish to dedicate this study to our parents Haji Abdul Jalil & Hajjah
Che‘ Eishah Yusuf, Hj Mohamed bin Ibrahim & Hajjah Halimah Harun,
all of our siblings and extended family members.
May the spirit of Islamic moderation grow
within our hearts and minds
vii
ACKNOWLEDGEMENTS
Alhamdulilah hirobbil „alamin, I am indeed grateful to Allah SWT for having blessed
me the opportunity to pursue my postgraduate studies here in ISTAC/IIUM. It has
been a most meaningful journey for me to be in a motivating Islamic academic
environment which I found to be curiosity arousing, mentally stimulating and
spiritually challenging.
I realized that in all these, Allah had answered the prayers of one man, my
husband, Dr Mohd Zin Mohamed, who had for a long time wanted me to pursue a
Doctoral degree. My appreciation to Mohd Zin Mohamed for the support and
encouragement of life-long learning. My deepest gratitude also goes to my beautiful
mother Hajjah Che‟Eishah Yusuf for her constant doa which I know have helped ease
the way for me from beginning to end. The memory of my beloved father, Haji Abdul
Jalil bin Shaikh Mohamed too accompanied my academic pursuit, especially when
reading the translations of the Qur‟ān and the Sunnah deep into the nights searching
for references on moderation and balance.
A real success factor is in having a Supervisor in Professor Dr. Sayyid
Mohamed Ajmal bin Abdul Razak Al-Aidrus who left no stones unturned in
supervising my work throughout the four long years. I will always remember my first
encounter with Prof Ajmal when I was late from work for his first Thesis Writing
Course. I had run noisily on my high heels click-clock along the corridor to the class
only to be reprimanded “leave your ego out of here please!”. Prof Ajmal imparted
much useful knowledge and offered me close guidance on my academic research,
writing and critical analysis. His booming voice and ever questioning and critical
mind leave not much space for ignorance nor delinquency. Not to mention his high
expectations of the command of the English language, both spoken and written kept
students on their toes. However, through the tough road there were lanes of
cheerfulness and great sense of humour. He often reminded his students to meet the
benchmark set by Malaysia‟s leading Islamic University plus Prof Ajmal has a
reputation to keep. In retrospect there was never a dull moment in the tough discipline
and high expectations scenario. Thank You Sir! I ask Allah to bless you and reward
you for your sincere passion in teaching for which I have benefitted tremendously.
No words can express my gratitude to all of ISTAC‟s distinguished Professors
especially those who taught me, amongst them: Emeritus Professor Dato‟ Dr. Osman
Bakar, Sheikh Ustaz Uthman El-Muhammady; (May Allah place his kind soul in
Jannah, amin), Professor Dr. Muddathir Abdel Rahim, Professor Dr. Amir Zekrgoo, all
who I found to be motivating and also increased my learning curve several notches
higher. Great appreciation also goes to Emeritus Professor Dr. Kamal Hassan and Prof.
Dr. Hashim Kamali on the wealth of referencing they provide on Islamic moderation
and balance through their numerous masterpieces for my work. Utmost thanks to
Professor Dato‟ Sri Dr Syed Arabi Idid for guidance given to improve the thesis.
My gratitude also goes to YBhg. Tan Sri Dato‟ Sri Dr. Teh Hong Piow and
viii
Public Bank Management for allowing me time-off to attend classes as part of the
programme. Our relationship is evidence of the spirit of moderation in Malaysia.
I also wish to thank my research assistants Dr. Sheikh Farid, Mohd Hafizan
Kamarulzaman, Ahmad Shaziq Zin and Wan Shahinur Izmir Salleh for their kind
assistance. Special thanks to Suzana Suhailawaty Sidek for helping with
documentation technicalities to perfection, insyaallah.
Last but not least I thank the Dean of ISTAC Prof Emeritus Dr. Ismawi bin Hj
Zen (2012), Prof. Emeritus Dato‟ Dr. Mahmood Zuhdi Abd. Majid (2013) and the
management staff of ISTAC for enabling us to work within an efficient system of
administration.
MAY ALLAH BLESS ALL OF YOU!
ix
TABLE OF CONTENTS
Abstract ................................................................................................................. ii
Abstract in Arabic ................................................................................................. iii
Approval Page ....................................................................................................... iv
Declaration Page ................................................................................................... v
Copyright .............................................................................................................. vi
Dedication ............................................................................................................. vii
Acknowledgements ............................................................................................... viii
CHAPTER ONE: INTRODUCTION ............................................................... 1
1.1 Perception of Islam as A Religion ....................................................... 1
1.2 The Context of the Research................................................................ 2
1.2.1 Islam and Negative Perceptions................................................ 2
1.2.2 Historical Episodes of Violence ................................................ 6
1.3 The Discontent of the Muslim World .................................................. 9
1.4 The Prescribed and Recommended Voice in Islam.............................. 10
1.5 Origin of Middle Course and the Spirit of Accommodation in
Malaysia ..................................................................................................... 16
1.6 Greater Public Relations and Moderation Exemplified by the
Prophet of Islam ......................................................................................... 20
1.7 The Objectives of the Research ........................................................... 24
1.8 Research Questions .............................................................................. 25
1.9 Organization of the Thesis ................................................................... 26
1.10 Conclusion ......................................................................................... 27
CHAPTER TWO: LITERATURE REVIEW .................................................. 29
2.1 The Concept of Moderation ................................................................. 37
2.1.1 Historical Concept of Moderation ............................................. 39
2.1.2 Concept of Mean in Moderation ............................................... 40
2.1.3 Moderation and the Concept of Wasatiyyah ............................. 49
2.1.4 Outlook on Moderation ............................................................. 55
2.1.4.1 Views of Tun Mahathir Mohamed on Concept of
Moderation ................................................................................. 55
2.1.4.2 Louis Farakhan, Muhamad Munajid .............................. 57
2.1.5 Personal Interviews on Moderation .......................................... 59
2.1.6 Baseless Remarks by Sam Harris on Moderation ..................... 65
2.1.7 Fundamentalism and Moderation .............................................. 66
2.1.8 Fundamentalism from the Perspective of Others ...................... 72
2.1.9 Edward Farley‘s Theory of Fundamentalism ............................ 74
2.1.10 Fundamentalism and History of Religion ............................... 76
2.1.11 The Concept of Moderation In Da‘wah .................................. 78
2.1.12 Meanings of Da‘wah ............................................................... 79
2.1.13 Da‘wah and the Fuqaha ........................................................... 82
x
2.1.14 Emphasis on Justice, a Balance Characteristic of the
Khilafah .............................................................................................. 86
2.1.15 Emphasis on Knowledge in the Philosophy of Moderation .... 89
2.1.16 Emphasis on Middle Course in Worship ................................. 91
2.1.17 Da‘wah in Seerat Al-Nabi and Moderation ............................. 96
2.1.18 Da‘wah Methods of Sheikh Abdul Qadir Al Jilani ................. 98
2.1.19 Da‘wah Methods of Said Al-Nursi .......................................... 100
2.1.20 Da‘wah and Call to Evil .......................................................... 101
2.2 Da‘wah and Extremism ....................................................................... 102
2.2.1 Defintion of Extremism in Islam............................................... 102
2.2.2 Three Defects of Extremism ..................................................... 106
2.3 Views of Scholars on Extremism ......................................................... 107
2.3.1 Views of Yusuf Al Qaradawi ..................................................... 107
2.3.2 Views of Rashid Jedaar ............................................................. 110
2.3.3 Views of Osman Bakar.............................................................. 112
2.3.4 Views of Tariq Ramadan ........................................................... 113
2.3.5 Views of Said Al-Nursi ............................................................. 114
2.3.6 Views of Muddathir Abdel Rahim ............................................ 117
2.4 Examples of Extreme Lifestyles .......................................................... 120
2.5 Conclusion ........................................................................................... 126
CHAPTER THREE: RESEARCH METHODOLOGY ................................. 135
3.1 Introduction.......................................................................................... 135
3.2 The Use of Multi Method Approach .................................................... 135
3.3 The Framework of the Research Strategy............................................ 136
3.3.1 Literature Review (Stage 1) ...................................................... 137
3.3.2 Data Collection (Stage 2) .......................................................... 138
3.3.2.1 Questionnaire Survey ..................................................... 140
3.3.2.2 Group Discussion ........................................................... 142
3.3.2.3 In-Depth Interviews ........................................................ 143
3.3.3 Data Analysis (Stage 3) ............................................................. 144
3.3.4 The Employment of the Middle Range Theory ........................ 145
3.3.5 Findings and Conclusions (Stage 4) .......................................... 146
3.4 Summary .............................................................................................. 147
CHAPTER FOUR: MODERNITY, ATTRIBUTES OF MODERATION &
MODERATION IN THE AGE OF ADDICTION ............................................ 148
4.0 Introduction ....................................................................................... 148
4.1 Attributes of Moderation.................................................................... 149
4.1.1 Excellence or Goodness .......................................................... 150
4.1.2 Justice ...................................................................................... 152
4.1.3 Generosity ............................................................................... 157
4.1.4 Tolerant towards Differences .................................................. 161
4.1.5 ―Redha‖ ................................................................................... 162
4.1.6 Ease and Removal of Hardship ............................................... 164
4.1.7 Wisdom ..................................................................................... 168
4.1.8 Straightness ............................................................................... 170
xi
4.1.9 Between Two Limits ................................................................. 172
4.2 Moderation in the Age of Addiction .................................................... 175
4.3 Conclusion on the Conceptualisation of Moderation .......................... 180
CHAPTER FIVE: THE SEARCH FOR MODERATION IN MALAYSIA .. 184
5.1 Introduction.......................................................................................... 184
5.2 Islam and Leadership ........................................................................... 184
5.2.1 Malaysia History and Foreign Influnce..................................... 187
5.3 Six Phases of Moderation-Building ..................................................... 188
5.4 Phase 1: 1957-1970 Seeding Moderation ............................................ 189
5.4.1 YTM Tunku Abdul Rahman Putra Al-Haj ................................ 189
5.4.2 Islam‘s Rightful Position ........................................................... 190
5.4.3 Peaceful Tone of Islamic Revivalism ........................................ 190
5.4.4 PERKIM‘s Educational Efforts and Moderate Approach ......... 193
5.4.5 Friendly Foreign Relations – A Moderate Approach ................ 194
5.4.6 Islamic Communication Headway through Media ................... 195
5.5 Phase 2: 1970-1976 Rooting Moderation ............................................ 196
5.5.1 Tun Abdul Razak ....................................................................... 196
5.5.2 Philosophy of Balance .............................................................. 196
5.5.3 Equitable Wealth Distribution: A Moderate Value .................... 197
5.5.4 Closer to Nature: Balance-instilling Agriculture Revolution .... 198
5.5.5 Moderation-Ied Development Success ..................................... 199
5.5.6 Monitoring Moderation ............................................................. 200
5.5.6.1 Moderation-Testing Episode and Media Developments 201
5.6 Phase 3: 1976-1981 Fertilizing Moderation ........................................ 203
5.6.1 Introduction ............................................................................... 203
5.6.2 Unity his Trademark.................................................................. 203
5.6.3 Persuasive Da‘wah through the Media for Balance .................. 204
5.7 Phase 4: 1981-2003 Cross-Pollinating Moderation ............................. 205
5.7.1 Tun Mahathir Mohamed ............................................................ 205
5.7.2 Inspiring Islamic Moderation through Values and Morality ..... 207
5.7.3 Mass Media Developments Ala-Moderation ............................ 207
5.7.4 Pursuit of Society‘s Excellence in Education............................ 208
5.7.5 Tun Mahathir Handles Confrontations with Moderation .......... 209
5.8 Phase 5: 2003-2009 Flowering Moderation ........................................ 212
5.8.1 Tun Abdullah Ahmad Badawi ................................................... 212
5.8.2 Islam Hadhari ............................................................................ 213
5.8.3 Islam Hadhari: Bridging Tradition and Modernity ................... 216
5.9 Phase 6: 2009 Onwards: Harvesting Moderation ................................ 217
5.9.1 Dato‘ Seri Najib Tun Abdul Razak............................................ 217
5.10 Moderate Tone in Electronic Media—Astro Oasis, TV9 .................. 222
5.11 Conclusion ......................................................................................... 223
CHAPTER SIX: ISLAMIC ISSUES IN CURRENT TIMES AND THE
MODERATE MALAYSIAN STANCE ............................................................. 226
6.1 Introduction.......................................................................................... 226
6.2 Issues Affecting Non-Muslims in Malaysia ........................................ 226
xii
6.2.1 Inter Ethnic Assertion................................................................ 227
6.2.2 Tussle for Allocation ................................................................. 230
6.2.3 Religious Prohibition Issues ...................................................... 232
6.3 Islamic Revivalism and its Interpretation ............................................ 237
6.3.1 Observation on the Influence of Islam ...................................... 238
6.4 The Need for Interfaith Dialogue ........................................................ 243
6.4.1 Islam and Interfaith Dialogue for Greater Moderation ............. 244
6.5 Issues Surrounding Wealth in Islam and Moderation .......................... 254
6.6 Conclusion ........................................................................................... 260
CHAPTER SEVEN: ......................................................................................... 262
7.0 Islam and Moderation .......................................................................... 262
7.1 Malaysia and Moderation .................................................................... 266
7.2 Moderation in the Age of Addiction .................................................... 271
7.3 Limitations of Study ............................................................................ 274
BIBLIOGRAPHY ............................................................................................... 276
APPENDICES ..................................................................................................... 290
Appendices for Chapter One ..................................................................... 290
Appendices for Chapter Two ..................................................................... 297
Appendices for Chapter Three ................................................................... 310
Appendices for Chapter Five ..................................................................... 314
Appendices for Chapter Seven .................................................................. 323
xiii
ARABIC TRANSLITERATION
This research adopts the Arabic Transliteration Scheme that is based on the American
Library Association-Library of Congress (ALA-LC) with slight modifications such as
the use of ‗h‘ for the ‗‫ ‘ﺓ‬that indicates the feminine gender in Arabic nouns.
Transliteration Table
‫ﺀ‬
‘
‫ﺥ‬
‫ﺵ‬
Sh
‫ﻍ‬
Gh
‫ﻥ‬
N
‫ﺏ‬
B
‫ﺩ‬
‫ﺹ‬
Î
‫ﻑ‬
F
‫ﻫ‬
H
‫ﺕ‬
T
‫ﺫ‬
dh
‫ﺽ‬
Ì
‫ﻕ‬
Q
‫ﻭ‬
W
‫ﺙ‬
Th
‫ﺭ‬
r
‫ﻁ‬
Ï
‫ﻙ‬
K
‫ﻱ‬
Y
‫ﺝ‬
J
‫ﺯ‬
z
‫ﻅ‬
Ð
‫ﻝ‬
L
‫ﺡ‬
Í
‫ﺱ‬
s
‫ﻉ‬
Ñ
‫ﻡ‬
M
kh
D
Short Vowels
/
a
_
_
i
/
‘
u
_
Long Vowels
‫ ﺍ‬+
É
/_
‫ي‬
+ _
Ê
/
‫ﻭ‬
+‘
xiv
Ë
CHAPTER ONE
INTRODUCTION
Moderation, or balance, is both a general characteristic and a
fundamental landmark of Islam, as mentioned in the Qur‘ān (al-Baqarah:
143) which says: ―We have made you an Ummah justly
balanced…Islamic texts call upon Muslims to exercise moderation and to
reject and oppose all kinds of extremism: ghuluwwu (excessiveness), and
tashdid (bigotry).‖1
1.1 PERCEPTION OF ISLAM AS A RELIGION
Islam today is under a peculiarly modern form of pressure. The challenges are
many-fold and of an existential nature, but ironically existential in that it is defined by
the perception of both outsiders and members of the faith. Muslims are consistently
and comprehensively portrayed as ultra-conservative to the point of being blindly
dogmatic, oppressed to the extent of needing liberalisation (whether they want it or
not), and violent in a manner which is inseparable from their very code of conduct. All
this is fatally related back to Islam as the chief source of the world‘s ―extremism‖
problem which is so vividly portrayed in all the many forms of media and
communication.
This assault on Islam is not new. From the very birth of the religion in the
personage of the Prophet Muhammad (s.a.w.), there has always been the effort to
demonise him and the message and religion he led. From his contemporaries in
Quraishy Mecca, to the earliest Christian exegesis works, to modern interpretations
and reinterpretations of Islam (see the many Islamic branches and excommunicated
1
RizKhan, Alwaleed: Businessman, Billionaire, Prince, (Harper Collins publishers, 2005);
<http://www.alwaleedfoundations.org/global/>. (accessed 12 February, 2012).
1
branches), Islam and Muslims have always portrayed with a mixture of awe (of their
passion), fear (of the degree of that passion), and hatred (of a passion that seems
entirely alien to a strictly materialistic culture). What is new, are the methods in which
these
biases,
opinions
and
conjectures
are
delivered
in
modern
perception-management tools and practices, like 24-hour news channels and constant
internet streaming.
How do we then package information about Islam and Muslims, in a way that
works toward delivering the message of Islam as it is, as a ‗Path of Moderation‘ a
question often asked by Islamic Moderation Gurus like Kamal Hassan and Hashim
Kamali in Malaysia? Here we will be looking at how perception has viewed Islam
from the start of the Jahilliyah era up to the modern post-911 world, analysing modern
religious extremism and the interpretation of it in the context of representing Islam,
and evaluating how to embrace the technological communication revolutions offered
by modern internet and media.
1.2 THE CONTEXT OF THE RESEARCH
1.2.1 Islam and Negative Perceptions
Islam, Muslims and Perception: Islam is conservatism. The strongest and most
pervasive view of Islam today is that it is conservative, autocratic, and steeped in
small-minded-traditionalism; a system that uncompromisingly enforces its outmoded
values upon its adherents. Muslims are conservative, anti-democratic, oppressed
(especially women) and needing ―salvation‖ and backward.
It is plain to see that Islam has an image issue.2 The culmination of more than
1400 rich years of wisdom and adventure, then episodes of stagnation (at the end of
2
Darren Davis, Negative Liberty, (Russell Sage Foundations, 2009), 202-220; Mohd Hashim Kamali,
Civilisational Renewal, Revisiting the Islam Hadhari Approach, (Arah Pendidikan Sdn bhd, 2008), vii.
2
the caliphate of Islam and the rise of the Mongol) and discontent (foreign invasion of
Islamic states), has unfortunately resulted in (at least for this particular point in time) a
general impression of Islam and Muslims as stated above. It is unjustly seen as an
anachronistic relic from the past that does not (indeed, will not) fit in with the future.
How did a religion founded on peace, knowledge and liberation end up here?
Islam was born based on the Qur‘ān and the Sunnah. The Qur‘ān can be seen
as the source of values, beliefs and mythic teaching-stories, and the Sunnah as the
source for interpretation and implemented action of the values and beliefs of the
Qur‘ān into rules, regulations and codes of conduct, as portrayed by the Prophet and
his Rightly-Guided Companions. History then gives us the context wherein Islam was
conceived and born.
Muhammad (SAW) was born in Mecca circa 570 AD, and received his first
prophetic revelation at the age of 40. He began preaching publicly several years after
that, carrying the message of ‗Submission to the One True God‘, contradicting the
prevailing attitude of his Quraish community at that time, which was that of idolatry,
polytheism, as well as cultural inclinations considered heretical such as infanticide of
female offspring. Very non-traditional at the time, and confrontational owing to the
fact that his teaching was thoroughly against prevailing norms, his reception in Mecca
was initially resounding indifference, then violent opposition.
This forced the
Prophet and his small band of followers to Hijrah to Medina (formerly Yathrib).
Subsequently, after building his strength, Muhammad and his now much-larger army
returned to conquer Mecca (sparing the citizens but destroying all the blasphemous
idols), and ultimately set down Islam‘s roots in both Mecca and Medina.
Muhammad (s.a.w)‘s role as a political, economic, and social leader, as well as
his tenure as the Seal of the Prophets, is unparalleled in human history. Western
3
scholar Michael Hart even named him the most influential man in history, citing his
―supreme success on both religious and secular levels‖.3 Success on this level invites
the best and the brightest to form a sense of hasad, leading to character-assassination
attempts. So it began that Islam‘s demonization was focused most at the Prophet and
his character, as a way to discredit the entire religion.
Religious-based attacks were naturally foremost, with Jews, atheists and
Christians trying to form the perception that the Prophet was a ―madman‖ (Jewish
source for meshuggah), a ―fanatic‖ (Voltaire in Mahomet), and even ―a demon and
first-born son of Satan‖ (Martin Luther), for trying to encourage religious beliefs
similar in spirit but different in practice from the status quo. Personal attacks came
next, with accusations of paedophilia, polygamy and violence.
Of course, the
modern-day refrain is used extensively now: terrorist (Jerry Falwell, Geert Wilders,
others).
These accusations were done without context, and easily countered with quick
contrary evidence. We can leave aside the religious vitriol mentioned above; for the
personal attacks, one only needs to read and understand the scenario of the Prophet‘s
society to clarify the issue.
What is accused as ‗paedophilia‘ is in fact a very
common practice amongst people of the olden days.
Historical records show that
even in Roman times, the age of marriage is traditionally at puberty, due to the high
mortality rates of the time due to disease, warfare, and general conditions.4 The same
is true of polygamy, and as for violence, the Prophet was what can be termed as a
‗wartime leader‘. In spite of his many acts of kindness, it was his few, required acts of
3
Michael H. Hart, The 100: A Ranking of the Most Influential Persons in History, (USA: Hart
Publishing Company, 1992).
4
Arnold A Lelis, William A Percy, Beert C Verstraete, The Age of Marriage in Ancient Rome,
(Lewiston: Melon Press, 2003).
4
war that are used as a yardstick.5
Another extreme incident in the history of Islam was the Karbala Conflict6
when Yazeed the Ummayad ruler and his army cold-heartedly martyred the Prophet‘s
family in 61 AH in Karbala, Iraq. Saiyyidina Hussein, the beloved grandson of the
Prophet was killed along with (Sahih Al-Bukhari, Book 59, Hadīth 584) hundreds of
Muslims and also the grandson of the sahabah Abu Bakar As-Siddiq. Yazeed
represents terrorism, oppression, genocide, destruction and insult in humanity.
Battles, oppression, and threats continued to dominate during the time of the
Rightly-Guided Caliphates. Abu Bakar (632-634) dealt with the Bedouins (nomadic
Arabs) who rejected Islam after the Prophet‘s death.
He successfully defeated them
at the Bedouin Revolt and gained the entire Arab Peninsula for Islam.
5
Umar
Prophet Muhammad (SAW) is known to be very considerate by nature. He would always go an extra
mile to make it easier for those employed whether by himself or by others to carry out their work
effectively. There are hadiths in support of such behaviour in Islam as quoted by Ahmad b. Hanbal,
al-Musnad, c.V, p. 239: ―Whoever undertakes a task for the people and lays out obstacles between
himself and the weak, Allah will no doubt form obstacles for him.‖ Ahmad b. Hanbal in al-Musnad
(c111, s.441, 480) also quoted another hadis to this effect: ―Whoever undertakes a task for Muslims and
closes his doors to those who are weak, needy and subject to injustice, Allah will close His doors of
grace against his needs.‖ The Holy Prophet keeps his eyes and ears open wide to reach out to people
facing difficulties in doing their work so that he could lend a hand to facilitate accomplishment for them.
It was reported the Holy Prophet reminded: ―Convey to me the needs of those who can most convey
them. Whoever conveys to an administrator the needs of those who are not able to convey them, Allah
will provide a firm foothold for him on judgement day,‖ (Bayhaqi, Shuabul Iman, c11, s. 15, Tabarani,
el-Mu‘jamu‘l-Kabir, nsr. Hamidi Abdulhamid es-Salafi, Beirut ts. (Daru Ihyai‘t-Turathi‘l-Arabi),
c.XXII, p. 157). The Prophet is also known to have reminded his workers to ―bring good news, do not
cause feelings of hate; make things easier not harder.‖ (Muslim, ‗Jihad‘, 6). Narrated Ibn Abbas: ―When
Allah‘s Apostle arrived in Mecca, he refused to enter the Ka‘bah while there were idols in it. So he
ordered that they be taken out. The pictures of the (Prophets) Abraham and Ishmael, holding arrows of
divination in their hands, were carried out.‖ The Prophet said, ―May Allah ruins them (i.e. the infidels)
for they knew very well that they (i.e. Abraham and Ishmael) never drew lots by these (divination
arrows)‖. Then the Prophet entered the Ka‘bah and said, ―Allahu Akbar in all its directions and came
out and not offer any prayer therein. The Muslims community became a political and military force to
reckon with following the migration or hijrah to Medina. They were able to successfully defend
themselves from all attacks from Meccan troops and peace prevailed for two years after the signing of
the Treaty of Hudaibiyyah in 628 A.D. However, two years after, the Meccan Quraysh broke the peace
treaty and attacked the Bedouin Khuza‘a. This battle saw the Muslims as victors. They then entered
Mecca and sent Abu Sufyan ibn Harb and Mughira ibn Shu‘ba to destroy the idols surrounding the
Ka‘aba before the Holy Prophet would enter the Ka‘aba. (Sahih Al-Bukhari, Book 59, Hadith 584).
6
EIJ Rosenthal, Political Thought in Medieval Islam-An Introductory Outline, (Cambridge University
Press,1958); Darren Davis, Negative Liberty, 202-220; The History of al-Tariq, The Caliphate of Yazid
Volume XIX, (UAS: State University of New York, 1990), 30-45.
5
(634-644) engaged in a series of military activities and captured Jerusalem from Syria
and the Byzantine Empire. Uthman (644-656) was not liked by Ali‘s family and had to
deal with nepotism of the Ummayad family who depleted the treasury with lavishness
(Uthman‘s effort at compiling the Qur‘ān was a significant accomplishment amidst
difficulties of the never ending conflict between Ali and the Muslims which came to
a halt upon Uthman‘s death). Ali became the 4th Caliph and had to face Muawiyah,
Uthman‘s cousin at the Battle of the Camel until both were asked to step down.
The above are only a very few of the many examples of political realities
during the rise of Islam, as is undoubtedly similar in any cultural expansion, be it
Roman, Greek, Indian, Chinese or Western (imagine what history will say of the
invasion of Iraq and the hanging of Saddam Hussein, or the roadside slaughter of
Muammar Gaddafi, all in the name of ―democracy‖). However, in Islam‘s case,
there has always been the stigma and the efforts to demonize the unavoidable to
justify the improbable.
1.2.2 Historical Episodes of Violence
Islam, in the continued efforts to portray it as a religion of the desert savage, is
equated with the art of political assassination perfected by Hassan Al-Sabbah towards
Sunni chiefs and the Seljuk power. Hassan pointed his dagger at the Head of the
Sunni and introduced the ―hashashin‖, now known as the ―assassins‖ to the West.
Fidayeen, true followers of Hassan, used the hashish as an intoxicant and while
intoxicated rampaged and murdered many heads of Sunni, thus giving birth to the
moniker. Nizam Al-Mulk was among the ablest Chief Administrator of Islam that
was murdered by Hassan. With his death the Seljuk power dissipated.
The story above, amongst many others, helped broadly paint the picture to
6
associate Islam and Muslims with acts of violence and aggression, in many guises,
whether direct or hidden. However, the seminal act of war-gaming associated with
Islam, and the most spectacular achievement against the West generally and
Christendom specifically, that may well explain the sustained and comprehensive
attacks on Islam since antiquity, were the Crusades.
A military expedition of the European Christians in the 11th, 12th and 13th
centuries to conquer Eretz Israel from Muslims or to repel their counter attacks which
resulted in the first crusade7 lasted over 200 years of fighting against the Middle East
Muslims, and Islam. Their aim was to take the holy land of Palestine which was
revered by both Christians and Muslims. Muslims were divided especially between
the Abbasid and the Fatimid Dynasty.
Sallahuddin or Saladin, as he is fondly
remembered by Western historians (fondly due to his regal treatment of the enemy
King) rose to power to overthrow the crusades and to unite the Muslims.
In the end,
Islam prevailed (although history‘s legacy created divisive issues between
Palestinians and Israelis, with the Palestinian issue involving the Arab world Muslims,
Christians, Zionist Jews continuing and remaining unresolved till today).
Closer to contemporary times is the Arab Revolution which started in 2011.
Explosion of democratic aspiration and courageous struggle has resulted in
revolutions spreading within weeks from Tunisia, Egypt to Bahrain, Yemen, Syria and
Libya.
The challenge was to topple the ruling aristocratic government leaders,
dictatorial regimes, to unblock the road to democracy and social justice.
Movements also broke out in Algeria, Jordan, and Morocco, but quickly repressed by
economic concessions.
Palestinians saw the emergence of youth organisations,
7
Carole Hillenbrand, The Crusades, Islamic Perpsectives, (Routledge & University of Edinburgh,
2000), 31-88; Thomas Asbridge, The First Crusade: A New History: The Roots of Conflict between
Christianity & Islam, (Oxford Univeristy Press, NY), 2005; Also read Oliver Roy, The Failure of
Political Islam, (Harvard University Press, 1994), 47-70.
7
although Hamas and Fatah alike supported their street actions. This time around, the
perception was internal, of Muslims themselves, against their governors as totalitarian
dictators. The masses‘ appetite for what the West was selling as ―democracy‖ was
whetted mainly through the traditional media, but most intensely on the new social
and internet media. The result was swift, decisive, and still ongoing.
Islam‘s image did not improve over the course of history, owing to the fact that
history is written by the victors, and today‘s world is run by the West, through the lens
of the media.8 Extremist groups like the Taliban and Al-Qaeda have taken centre stage
as the main actors in international politics. Terrorism itself, in its spectacularly
theatrical modern form, is the demon spawned by the media; for, without the media to
spread the news around, what good does terrorism do? In a democracy, the media is
the battleground, and Muslim ―terrorists‖ serve as the perfect enemy ―other‖: awed,
feared and hated for believing in something so similar (the One True God), yet
completely differing in their approach to it.9
8
Sir Churchill, ―Reunamace Classics‖, The River War, (London, 1st edition, 2012), vol. II, 248-50.
<en.wikipedia.org/wiki/Taliban>. (accessed 7 June, 2011). Taliban basically refers to students in
Pashto. They are declared as an Islamic militant group who gained control of Afghanistan and the
capital Kabul from 1996 to 2001. This Pashtan tribe was successful in gaining diplomatic recognition
from United Arab Emirates, Saudi Arabia and Pashtan under the leadership of Mullah Mohammad
Omar. Sharia law was enforced during their rule. It was subjected to global criticism in particular, the
interpretation aspects of the law, by both non-Muslims and Muslims. They invited lots of criticism on
their extreme suppression of women. The Taliban movement has been claimed to receive the support of
Pakistan inter-service intelligence and military from 1995-2001. Historically, the Taliban leaders
practised Deobandi fundamentalism, abiding by their strict social and cultural values called
Pashtunwali. Al-Qaeda, Arabic for ―the Base,‖ is an international terrorist network founded by Osama
bin Laden in the late 1980s. It seeks to rid Muslim countries of what it sees as the profane influence of
the West and replace their governments with fundamentalist Islamic regimes. The US retaliated by
declaring war on Afghanistan to destroy Al-Qaeda stronghold there, following September 11, 2001,
tragedy. The word Al-Qaeda which means ‗the base‘ in Arabic, was founded by Osama bin Laden in the
1980‘s. Its main objective is to negate Western influence in Muslim countries and put in place Islamic
fundamentalist in the government.‖
9
8
1.3 THE DISCONTENT OF THE MUSLIM WORLD
The study on moderation is ever relevant given that Islam as a religion and Muslims
as a community are thus facing challenging times being equated with intolerance and
extremism not just by non-Muslims, but by some Muslims of professedly liberal
views in the world today.
Islamic fundamentalism, its misrepresented image and the
association of Islam and violence is a common picture increasingly being painted
through the western media. A grave error portrayed mostly by the media in the West
is that Islam is a religion spread by the sword. This misconception stems from the lack
of understanding and knowledge about the religion. The Holy Prophet of Islam did not
go around the world forcing people to convert or die despite holy wars. History, traced
from accurate and unbiased sources, have documented how Islam came to people‘s
hearts and minds through peace, learning and understanding of the religion and not
through compulsion.10
The role of the voice of moderation certainly need to be
advanced and understood by all as the preferred tone of voice in Islamic preaching.
This will be clearly demonstrated in one of the upcoming chapters.
In the past two decades, religious extremism has left a great impact on the
modern world.
Most of these events, centered on religiously motivated politics were
expressed through violence.
The Catholic Irish Republican Army (IRA) was
involved for decades in a struggle for freedom against the Protestant English that
resulted in the death of thousands. Their indiscriminate bombings maimed just as
many as they killed, and the world watched with disbelief and horror as this violence
10
See paper by Distinguished Professor Dr. Kamal Hassan on the ‗The Path of Moderation‖ in which
is stated that ―long standing political conflicts of a grave nature around the world involve Muslims such
as Palestinians, Chechens, Afghans, Iraqis, Kashmiris and Moros. The suffering of the innocent
multitudes at large at the hands of extremists, terrorists and militants seems to be increasing day by the
day. The tragic events of 9/11 have generated a sense of rage in the west where many perceive the
Islamic world as volatile, hostile or as part of an ‗Axis of Evil‘. Many non-Muslims have come to
believe, though wrongfully, that Islam is a religion of intolerance, militancy, barbarism or terrorism.‖
9
unfolded on a regular basis. Before the formation of the state of Israel, through the
orchestration of the United States, the United Kingdom and France, Menachem
Begin11, Moshe Dayan12, who the nation hailed freedom fighters were terrorists.
Dayan was saved by the new President Menachem Begin in 1977 when he was offered
the position of Minister of Foreign Affairs. If not he would have been down and out
with the events of the Yom Kippur War. Although Dayan represented the opposition
Labor Party, he accepted the position because in his own words: ―I could significantly
influence Israel‘s moves towards achieving a peace arrangement with our
neighbouring Arab states and until the Palestinians inhabitants of Judea, Samaria and
the Gaza strip.‖13
(Refer Appendix 1.1 for elaboration.)
1.4 THE PRESCRIBED AND RECOMMENDED VOICE IN ISLAM
Given the background of extremism practiced within the Islamic community in its
history till today (despite the peaceful teachings of Islam by Prophet Muhammad
11
Benny Moos, Righteous Victims: A History of the Zionist-Arab Conflict, 1881-1998, (Kindle Edition),
(Vintage, 2011). ―Menachem Begin or Menachem Wolfovitch Begin in full was an Israeli military
leader and politician who crossed the border to reap the crops they planted in our territory; they, their
women and their children. The quote of Menachem Begin ―we shoot at those from among the
200,000 hungry Palestinian Arabs who crossed the line to graze their flocks—will this stand up to
moral review? Arabs cross to collect the grain than they left in the abandoned term often used by
Israelis to describe the ethnically cleansed villages and we set mines for them and they go back without
an arm or a leg; It may be that this cannot pass review, but I know no other method of guarding the
borders. Then tomorrow the State of Israel will have no borders.‖ (Righteous Victims, 275). Moshe
Dayan belonged to a new generation of tough home-grown military commanders. Prime Minister of
Israel between 1977 to 1983, he was a fighting symbol to the world of the new state of Israel.‖
12
Moshe Dayan was a Foreign Affairs Minister of Israel, has been described as pure evil personified, a
land grabbing Zionist. ―Moshe Dayan stated his opinion regarding his anti-infiltration policy in the
early 1950s: Using the moral yardstick mentioned by Moshe Sharett, I must ask: Are we justified in
opening fire on the Palestinian Arabs.‖
13
―When Ben –Gurion was Prime Minister of the ―Jewish State‖, he was approached to advise on
defense issues.‖ ―Dayan had no idea how much his statement had awakened thousands of sleeping
horses who have dedicated to proving him wrong. Jewish villages were built in place of Arab Villages.
You do not know the names of tehse Arab Villages and I do not blame you because geography books no
longer exist, not only book do the books not exist, the Arab villages are not there either. Nahal rose in
place of Mahlul, Kibbutz Gvat in the place of Jibta; Kibbutz Sarid in place of Huneifis and Yehushu‘a
in place of Tal-al- Shuman. There is not one single palce place built in this country that did not have a
former Arab population‖, <www.palestinianremembered.com/Acre/Famo.>, (accessed 15 February,
2012).
10