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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