B U L L E T I NB U L L E T I NB U L L E T I NON ISLAM AND CONTEMPORARY ISSUES

I A I SI A I SI A I SM A L A Y S I AM A L A Y S I AM A L A Y S I A

ADDRESS

International Institute of Advanced Islamic Studies

(IAIS) Malaysia, Jalan Elmu, Off Jalan

Universiti, 59100 Kuala Lumpur

Malaysiawww.iais.org.my

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ISSN 2231-7627 FREEISSN 2231-7627 FREEISSN 2231-7627 FREENo. 2, May-June, 2011No. 2, May-June, 2011No. 2, May-June, 2011

IAIS Bulletin presents a new feature: PEACE, SECURITY AND ISLAMIAIS Malaysia is initiating a new program focusing on Islamic approaches to Peace and Security to convey an authentic Islamic understanding of peace from multiple perspectives, and to assist Muslims to eff ectively apply this understanding within their societies... . (read more p. 7)

IS PEACE NORMATIVE IN ISLAM?Th e centrality of peace in Islam is manifested by its nomenclature: Islam signifi es peace, and then also in the daily greeting of Muslims: as-salam alaykum ‘peace be upon you.’ “As-Salam” is also one of the Most Excellent Names (al-asma’ al-husna) of God, and God praises those who act with humility and peace: “the servants of the All-Merciful most gracious are those who walk the earth with humility and when the ignorants address them, they reply- peace” (al-Furqan 25:63)... . (read more p. 8)

O GOD: YOU are Peace, YOU are the source of Peace, Peace belongs to YOU. So let us live in Peace, and admit us into Paradise the Abode of Peace. Blessed and Exalted are YOU our LORD,

Possessor of Majesty and Reverence. (Text from al-Tirmidhi and al-Nasa’i)

IAIS signed an MoU with Malaysian Turkish Dialogue Society Read more p. 2

Interview with Professor Osman on Math, Science and Islam

I am quite sure that if the Muslims were to create and cultivate a science in the light of the teachings of Islam - and they really have the power and the freedom to do that — then the world would see a diff erent science from the one we see now... . (read more pp. 3-4)

Interview with Professor Esposito on Religious Pluralism in Malaysia

Religious offi cials have made religions more of a thing, a set of dogmas, and with this comes not only the risk of losing multi-faith harmony but also alienating the younger generation who see this approach as restrictive... . (read more pp. 4-6)

Yarmouk University’s President visits IAIS Malaysia Read more p. 6

Imam of Masjidil Haram, Makkah visits IAIS Malaysia Read more p. 9

The Muslim aspiration for peace is echoed in this invocation recited after the fi ve daily prayers

Announcing the 2nd Conference on Higher Education

ERIC WINKEL Co-Editor

2May - June 20112 May - June 20112

Bulletin teamIAIS Malaysia

Chairman Professor Mohammad

Hashim Kamali

AdvisorProfessor Emeritus Osman

Bakar

EditorsEric Winkel

ContributorsKarim Douglas Crow

Sheila AinonTengku Iskandar

Zarina NallaNorhayati Mustapha

Technical Norliza Saleh

Qamar Siddique

Published by:International Institute of Advanced Islamic Studies

(IAIS) Malaysia, Tel: 03 - 7956 9188Fax: 03 - 7956 2188

www.iais.org.myWelcome to our second bulletin! We would like to add an item

featuring your feedback. Please give us your comments about the bulletin and about the work IAIS is doing. And visit our website,

www.iais.org.my and our Facebook to stay in touch.

MOU BETWEEN MALAYSIAN TURKISH SOCIETY AND IAIS MALAYSIA

EDITORS’ NOTE

IAIS Malaysia and the Malaysian Turkish Dialogue Society signed an MoU to include joint projects of research, cultural exchange, seminars, and conferences. Th e MoU was prompted by the success of the Family Conference on the 13th and 14th of December 2010 in Malaysia, following up a Family Conference in Turkey. Th e event in Malaysia was attended by Senator Shahrizat Abdul Jalil (Minister of Women, Family and Community Development) and Senator Dr. Mashita Hj Ibrahim (Deputy Minister in the PM’s Department).

A two day conference jointly organised by

International Institute of Advanced Islamic Studies (IAIS Malaysia)Th e Pahang State Foundation

IKIP International CollegeInternational Institute of Islamic Th ought (IIIT) East Asia.

Th eme:”Th e Empowerment of the Muslim Communities in Private Higher Education” Date : 14 and 15 November 2011 (Monday & Tuesday)

Time : 9:00 AM to 5:00 PMVenue : Th e Pahang State Foundation Complex, Kuantan, PahangSpeakers include:

•Professor Dr Sultan Abu-Orabi, President, Yarmouk University, Jordan. •Professor Dr Anis Ahmad, Vice Chancellor, Riphah International University, Pakistan. •Professor Mohammad Hashim Kamali, Founding Chairman & CEO, IAIS Malaysia. •Emeritus Professor Datuk Osman Bakar, Deputy CEO, IAIS Malaysia.

ERIC WINKEL Co-Editor

Q1: Professor, going back through the years– something must have inspired you to take the ‘religious studies’ route after graduating with a bachelor’s degree in mathematics – was the move a natural progression or is there an anecdote or two you can share with us?

Answer: As I look back on my past intellectual journey I am inclined to think that the move I made was a natural progression in the sense that there was a logical and epistemological connection between my interest in mathematics and my interest in religion. My awareness of the connection is much deeper today than when I decided to make the move. Because of the awareness I never regretted my decision. On the contrary, I have always been happy that I made the decision. I remember many friends and colleagues criticized my move then. But today they appreciate it. For me, scholarship in religion in general and in Islam in particular is a source of great satisfaction and happiness.

I see a deep connection between mathematics and religion, particularly Islam. Mathematics is an exact science. So is Islamic metaphysics or Islamic theology. This science of God – known in Islam as ‘ilm al-tawhid – which is the core of religion, is exactly like mathematics. I was fascinated by the close resemblance between mathematics and metaphysics in their properties as science.

During my undergraduate studies I came across the claim that God is a mathematician. Later I found out that this claim has a basis in the Qur’an and that many Muslim thinkers in the past accepted it. I also came across the claim that God first taught man in the language of mathematics, which I have no problem accepting. I have been convinced by the argument that central to mathematics is the idea of the number one. And the first thing God wanted to tell the first man was that He was the true One and the only one who should be worshipped.

My move from mathematics to religion was logical but not direct and smooth. My mathematical studies brought me to philosophy. But the kind of philosophy which I first encountered when I was doing my postgraduate degree in mathematics was modern Western, not Islamic. It was basically anti-religious philosophy. Intellectually, it was a ‘disturbing’ and ‘restless’ period for me. Luckily, by the grace of God, I came across a few books on Islamic philosophy written by both classical and modern Muslim scholars. I became more interested in Islamic philosophy and as a result in the religion of Islam as well. So I could say that my move from mathematics to religion was via philosophy. But I want people to know that mathematics, at least in its spirit, is still a part of me. Mathematics is a way of thinking. So how can I forget or disown it?

Q2: To be sure, we owe a lot to you and your contemporaries in the Science fraternity who have painstakingly espoused that science does not contradict, and in fact is part of, Islam. Do you feel this doctrine has received mainstream acceptance?

Interview: Emeritus Professor Dr. Osman Bakar, Deputy CEO, IAIS MalaysiaOn Math, Science and Islam

Answer: True science does not contradict Islam. For hundreds of years the Islamic world led humanity in the field of science and technology. This is clear proof that Islam is not against science or that Islam stifles science. In principle, the great majority of Muslims accept the idea of the harmony between Islam and science. When some Muslims, including me, criticise modern Western science, they are not criticizing science as such but rather its philosophies and some of its theories and foundational assumptions usually based on contested or feeble ideas derived from sources outside science. They are also criticizing some of the false and even dangerous over-generalizations in the interpretation of scientific facts, and certain unethical practices. They also criticize contemporary science for being exclusively concerned with man’s material needs as if man has no other needs. Otherwise, they can accept modern Western science.

While Islam can accept the greater part of the achievements of modern science, it does not follow that this is precisely the kind of science that Islam wants. I am quite sure that if the Muslims were to create and cultivate a science in the light of the teachings of Islam – and they really have the power and the freedom to do that – then the world would see a different science from the one we see now.

Q3: Do you think that the country is ready to yield the next Ibn al-Haytham or Ibn Sina? If not, what

3 3May - June 2011

by Norhayati Mustapha

can we do to inspire our Muslim youth to at least emulate these icons?

Answer: I understand from your question that in referring to Ibn al-Haytham and Ibn Sina you are talking about a different species of scientists than the one we have now. Your question also indicates that you are supportive of the idea of producing such scientists and you want to know whether the country is in a position right now to do just that. To answer your question it is important to ask ourselves what sort of scientists Ibn al-Haytham and Ibn Sina were. My answer is that they were true Muslim scientists. In giving this answer I am aware of the claim often made in modern times that, regardless of the age in which they live and from which culture they come, scientists are universalists. I cannot accept this claim without qualification. In my view, while scientists tend to be universalist in much of their thinking,

they are also particularists in the sense that they are attached to a particular culture. No matter how universal they are in their intellectual outlook, they are the products of their own time and cultural space. Ibn al-Haytham and Ibn Sina were no doubt excellent scientists, even by modern standards. But they were also strong believers in the religion of Islam. They believed in the virtues of both science and religion. In their minds the scientific and the religious were in harmony with each other. They became the scientists they were because of many factors, and religion was one of them. So we could say that both were true Muslim scientists. They were true to both Islam and science.

We have many good Muslim scientists today by modern standards. These scientists are also good Muslims in the sense that they observe the fundamental practices of Islam. But I

May - June 20114

don’t think that on these two accounts alone they could be admitted to the same club of scientists as Ibn al-Haytham and Ibn Sina. These two scientists and their like have another trait not shared by today’s Muslim scientists. Seyyed Hossein Nasr, one of my teachers, calls them “universal figures” meaning that they have deep knowledge and expertise in many fields of knowledge, particularly in theology and science. Can we produce again such scientists in the 21st century? I say, yes we can! But we are not able to produce them right now because in our institutions of higher learning entrusted with the task of producing scientists we have not put in place the necessary intellectual infrastructure. So how can we inspire the young to be an Ibn al-Haytham and an Ibn Sina?

Q1 : Malaysia seems to be somewhat allergic to the term “interfaith”, preferring to look at relations among adherents or followers of the different faiths?

Answer: Similar issues occur with different forms of Christianity as well and people sometimes forget this. There has always been the issue of what word to use and what not to and what they mean. Some Christians prefer to use the word “multifaith” and not “interfaith”, because the former allows a coming together but also a separateness. And “interfaith” sounds

like there is too much penetration and there is not enough space for differences.In my opinion, most religious authorities and not only Islamic ones are having problems in contemporary times adjusting to the realities of today, and the reality of today is there is much greater diversity and there is a need to function in that diversity, to provide space to people allow God ultimately to be the judge rather than wallow in these nit-picking theological arguments.

When I look at the history of Islam, and this is true for other religions too before modern times, words often used

with regard to faith had to do with faith as a way of life and a code of behavior. But in more recent times religious officials have made religions more of a thing, a set of dogmas, and with this comes not only the risk of losing multi-faith harmony but also alienating the younger generation who see this approach as restrictive.

Excerpts from an Interview: Professor John Esposito, Founding Director of the Prince Alwaleed Bin Talal Center for Muslim-Christian Understanding in the Walsh School of Foreign ServiceOn Religious Pluralism in Malaysiaby Zarina Nalla

5May - June 2011

Th e young see this kind of interpretation as suff ocating and it does not refl ect their experiences. Th is is especially true for those who grow up in America and Europe and also non-Muslims.

Th e older generation given the way they were raised remember things diff erently. Th ey co-existed and did not integrate as much. But the younger generation are growing up in a more diverse environment, more multi-faith and multi-religious, where they interact more freely.

Q2: Do you think perhaps the authorities are more comfortable when they can categorise people easily and there is a level of neatness if you like? Hence symbols become important so that one can latch on to something and use symbolism as a yardstick as opposed to leaving it too free-fl owing, where people-in-charge become insecure.

Answer : Often religious leaders of all faiths become part of the system that institutionalizes religions.

However, when I look at the Quran or authentic traditions or the gospels I do not see Mohammmed or Jesus concerned about the little things. Th ey were concerned about preaching a way of life and often they were far more inclusive than some of these religious authorities and they were less quick to judge all the time.

Some of my students in the Gulf would say this phrase when I ask them how do they feel about this group or that and they would respond, No more “NO NO Islam”. What they were trying to say was that Islam is a religion which is more than what you are allowed to do and what you cannot do. But rather what is it that we should be doing as good believers. What is the positive construct?

Th e overwhelming drive of the Quran to me at least is the concern with social justice, the downtrodden and so on and

these ought to be the norms that people judge themselves by.

Q3: How would you explain the concept of religious pluralism?

Answer : I think there are diff erent meanings and one of the problems is that when people want to criticize something they will always look at one person’s defi nition. I would say that a healthy form of religious pluralism today is one which is based on the fact that however fi rm or committed one is to one’s faith, one recognizes that a truth exists in other religious traditions; and clearly the Quran recognises this. Th e Quran recognizes the revelation to Jesus and Moses and there are Quranic phrases recognizing that diff erent communities exist and if God had wanted, He would have created one community, but He didn’t.

To me religious pluralism is fi rst of all that communities come to understand and respect other people. It doesn’t mean that you agree but you understand what people actually believe and you respect their right to practise their faith, etc. Th is does not take away one’s own ability to practise one’s own faith. Th is is a lot diff erent than the understanding that all faiths are the same, when actually this is really not the case.

Even from an academic standpoint, it is obvious that all religions are not the same. Th ey may have things in common but have distinctive diff erences.

In a modern state, all people are equal before each other and if you will before God and one can realise that others can be seen as your neighbor.

Q4 : Hence if one accepts your understanding of religious pluralism, a society like Malaysia cannot have racial harmony without religious pluralism ?

Answer : Yes, we cannot have racial harmony without religious pluralism.

Religious pluralism will be increasingly accepted among Muslims as they realize that so many Muslims live as minorities in many parts of the world and without religious pluralism, say in Europe and America, where Muslims would not be respected or accepted. Muslim minorities would realize the importance of religious pluralism.

Q5 : You once commented that religious leaders are very good in coming up with eloquent statements to show support for racial harmony but very often this comes to nothing, as the sentiment is not translated into anything solid on the ground. Can you please elaborate ?

Answer : In the 21st century we have had greater globalisation and we have become more religious and multiethnic. It is then incumbent upon religious leaders as well as the education system to teach people to understand other faiths because that is one way of understanding your neighbours.

Religious leaders have the job of making sure that the next generation of religious leaders are trained, in the madrassahs and seminaries, not only in their faiths and how to interact with leaders of other faiths but trained in how to cultivate their communities, the families, the children and the next generation of families.

Th ey need to be trained to impart this type of understanding as opposed to more isolationist and exclusivist understandings which do not lead to religious pluralism but to communalism. I mean, you can co-exist and you can work together but this does not necessarily mean that you understand one another.

A wise government will cultivate and appoint religious leaders who are

more open-minded

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May - June 20116

Q6: Must the solution for maintaining or strengthening racial harmony in ethnic relation in Malaysia be a political one ?

Answer: You have to have a solution with Government, religious authorities and civil society, but civil society may get there faster. Govrnment will be cautious if the religious authorities resist, because if the government moves ahead, the religious authorities can undermine their efforts.

A wise government will cultivate and appoint religious leaders who are more open-minded and will be able to promote a greater sense of pluralism and as a result of that, a healthier integration.

Q7: How does a think-tank such as IAIS advance dialogue among the religious adherents in Malaysia with the objective of uniting the nation? Do we recommend policies and not bother with implementation, because we are not activists ?

Answer : That’s a good point. There are many different types of think-tanks, like our centre in the US. We function as an academic centre but in a think-tank fashion. Then the question is what does that mean—are we activists?

IAIS in my view can effect change in

two ways: as with any good think tank, Government officials will approach individuals from IAIS if they are comfortable with them and ask for their private advice and to write something.

The other more public role, which you must have—if not you are a think-tank—is the one that looks at issues and produces studies on those issues and those papers get distributed within the civil society groups and Government. You help in the education process and inform policy makers better.

I see my in own work I can be asked to consult with NGOs or with the government or I can write on how I see certain issues with the hope that these materials will influence change-makers. Your writings need to be brief and you need to write good executive summaries and you are lucky if they read the executive summaries.

The other more public role, which you must have - if you are a think-tank - is the one that looks at issues and produces studies on those issues and those papers get distributed within the civil society groups and

Government

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IAIS sponsored with the Delegation of the European Union and the Embassy of the Kingdom of the Netherlands on March 1st the event “Religion in the Public Space: Europe and Malaysia”

Professor Kamali presented a lecture “Shari’ah, Finance and the Public Good” on 12th March for the 2nd Securities Commission at the Oxford Centre for Islamic Studies Roundtable, Oxford. On 20th April he lectured on “Fatwa, Ijtihad and Qada” at the International Seminar Bank Indonesia, Yogyakarta, Indonesia. He attended Persidangan Ahli Jawatankuasa Syariah Institusi Kewangan Islam, on 24th May 2011 at Dewan Serbaguna Lanai Kijang BNM and Mesyarat Peringkat Tertinggi (High Level Meeting) Malaysia’s Strategies on Achieving Malaysian Women: Thematic Priorities, on 31st May 2011 at the Convention Centre, Renaissance Hotel, Kuala Lumpur

Zarina Nalla was a panelist for “Issues, challenges and opportunities of developing High Income Youth,” 18th to 19th March. She addressed 7th May a closed-door session, “Women, Gender and Islam,” organized by the All Women’s Action Society (AWAM), and presented at a closed-door session at IAIS the results of the Family Conference to representatives of ministries and NGO’s

IAIS on April 6th hosted a seminar on “The Media, Human Values, and Ethics,” with the Turkish Dialogue Society, Karangkraft Sdn Bhd, and Fountain Magazine

Professor Osman Bakar gave four lectures at universities in Makassar, Indonesia, sponsored by Universiti Islam Negeri Alauddin and Universiti Negeri Makassar, April 14th – 16th

Eric Winkel attended a seminar “Emerging Forms of Biocultural Expression” at the Santa Fe Institute (8th ranked think tank in the world), April 19th

IAIS hosted on 27th April a seminar on The Golden Web: Islam and Globalisation, by Mr. Paul (Ahmed) Keeler, Founding Director, the Golden Web Foundation

IAIS on May 12th received the President of Yarmouk University, Professor Sultan Abu-Orabi Al-Adwan

Dr. Karim D. Crow recently presented the following: “Islamic Values for Peace-Building and Security”, at the symposium on Women, Islam & Peacebuilding held at Arizona State University (Tempe, AZ), March 10-11, 2011: “Islamic Rationality and the Rise of Europe”, at the annual ‘Research in Values & Philosophy Seminar’ on Philosophy and Mysticism Between Europe and Asia, held at Notre Dame University in Lebanon, on May 24, 2011, and the Guest Lecture: “Modernity and Rationality”, hosted by the Sapiential Knowledge Institute (Director: Shaykh Shafiq Jaradi) in Beirut, May 27, 2011.

NEWS AND EVENTS

May - June 2011 7

Article

PEACE, SECURITY AND ISLAMKarim Douglas Crow

Peace, Security and Islam undertakes critical research on Islamic Peace from historical and conceptual dimensions. The results are presented in comprehensible summaries of key aspects relevant to current Muslim concerns. Seminar or Forum presentations will address specific topics and conditions in Muslim societies relevant to Peace-Making, resolving conflicts, neutralizing violence, peace education, and Muslim or non-Muslim minorities. The scope of research and discussion embraces the legal, religious, social and inter-civilisational legacy of Islamic thought and practice, integrating these with ideas drawn from the prevailing global discipline of Peace Studies.

Security•Peace. The most essential value at the heart of Islam may be characterized as ‘Security•Peace’ (see Qur’anic terms silm & salm). Traditionally security has been defined as a function of protection of the interests of the State. Yet many critics maintain this narrow state-centric obsession is ultimately counter-productive, and that the conception of “security” must be broadened. Current discussion seeks to deepen the understanding of security to include spiritual and ethical components. Classical Islamic teaching maintained that the real purpose and source of true security is to draw closer to the ultimate origin and source of Peace: God. In both conceptual and in practical terms, Islām is inseparable from the experience of safety and security at the individual moral level, and at the communal level of society and polity.

The IAIS Focus Program ‘Peace, Security and Islam’ is designed:

• To integrate contemporary appreciation of the significant role religion may play in establishing and promoting Human Security at all levels.

• To better comprehend and explain the original contexts and meaning of peace and war and jihad in Islam, with historical and conceptual developments and contemporary challenges.

• To freshen Islamic resources for Peace-making and Peace-building, enabling Muslim thinkers and civic actors to meet challenges they now face with creative wisdom – reaching beyond platitudes to the living root of values and ideals which may have hardened to staleness.

Like all primary values, Justice points to one of the essential facets of divinity and is embedded in the very nature of creation and order. The same insight is valid for the essential value of Peace in Islamic consciousness and practice.

Yet recovering Islam’s resources for Peace requires a creative use of traditional precepts and teachings to communicate the need for change in thinking and in action through language which motivates people for the highest purpose by employing the most worthy and just means. More exploration into the function of Islam as both a religious polity and socio-political community born in historical context, and the deeply lived experience of individuals who have their presence and world-view molded by that historical community, should be undertaken if we are to bring clarity to the quest for an authentic understanding of Islamic Peace.

‘Peace, Security and Islam’ invites interested individuals, educators, officials and leaders to actively engage these questions and issues, and welcomes their participation in the conversation initiated by IAIS.

Man lā yarhamu, lā yurham.

One who does not practice compassion [show loving and kindness] toward others—is not shown merciful and

compassion (by God).

– GOD’s Messenger Muhammad

Islamic teachings seek a balance between the political dictates of justice and equity, and those of human clemency, harmony, and selfless love embraced by the ideal of al-iÍsān ‘surpassing goodness’. The wealth of values mediated by Islam includes the essential Islamic principles of consensus, compassion, perseverance, hope, selfless sacrifice and purity of intent. Religious ideals and traditions represent a frequently overlooked resource for encouraging people to transcend ethnic or communal boundaries and to express solidarity with people of differing races and traditions, guiding humans in their struggle for justice and peace. Faith retains the capacity of empowering people to engage in effective social and political action promoting meaningful change and justice. Tradition has adapted and grown to encompass fresh challenges and new situations, and Islam in its best modus operandi is internally equipped with sufficient resources to accomplish such growth.

Just Peace-making. Muslims frequently prefer to frame issues of peace with an unyielding insistence upon rectifying injustices and righting wrongs. We often hear this linkage when mention is made of a “just peace” for the Israeli–Palestinian conflict. Muslim advocates who weigh in too heavily on the side of peace when resolving conflicts, open themselves to the criticism that the cause of justice is integral to and a necessary condition for stable and enduring peace. Undoubtedly justice is a most crucial component in the hierarchy of values embraced by Islam.

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On the other hand, instigators of violence and war are condemned: “Whenever they kindle the fire of war, God extinguishes it. They strive to create disorder on earth and God loves not those who create disorder” (al-Ma’idah 5:64). Moreover, Muslims are directed not to decline the offer of peace whenever the opportunity arises to end a conflict: “If they (the opponents) incline to peace, you should also incline to it, and trust in God” (al-Anfal 8:39). Peace is the ideal which Muslims must strive to achieve, just as they beseech God to grant them peace (Yunus 10:25). Furthermore, Peace is a reward which the believers will enjoy in Paradise: They reside there in God’s pleasure “and greet one another with ‘Peace’,” and “they shall hear therein no vain or sinful talk, but only the saying, ‘Peace! Peace!’” (Yunus 10:10; al-Waqi’ah 56:25).

Justice must be done and evil be fought through proportionate effort and sincere struggle (jihad). Yet Muslims are normally enjoined to be kind to everyone at all times: “Allah commands justice, the doing of good, and liberality to kith and kin, and He forbids all shameful deeds, injustice and rebellion” (al-Nahl 16:90).

Mercy (rahmah) and forgiveness (‘afwa) rank high in the Islamic order of values:God, the Prophet, and the Qur’an all

associate themselves intimately with rahmah: al-Rahman, al-Rahim (Most Compassionate, Most Merciful) are the two most favourite of God’s Excellent Names, as they also head the chapters of the Qur’an. And He declared that “My mercy engulfs everything and extends beyond all things”(al-Acraf 7:156). The Qur’an characterises itself as a mercy to the believers (Yunus 10:57), and the Prophet Muhammad as “a mercy to the world”(al-Anbiya’ 21: 107). In a renowned hadith, the Prophet declared: “One who does not show mercy to the people, God will not be merciful toward him,”1 and in another, that “people are God’s children, and those dearest to God are the ones who treat His children kindly.”2

The Qur’an enjoins the believers: to “keep to forgiveness, enjoin kindness, and turn away from the ignorant”(al-Acraf 7:199). Thus if someone annoys one out of ignorance, it is better not to confront but to turn away and seek peace. Muslims are, furthermore, instructed to “repel evil (not with evil) but with something better—namely, with forgiveness and amnesty”(al-Mu’minun 23:96). God also promises ample reward for those who “forgive even when they are angry”(al-Shura 42:37).

Of the 23-year period of his mission, the Prophet spent the initial thirteen in Makkah conducting

his campaign with pacifism and nonviolence. There were numerous instances of provocation and persecution, but he always prayed: “Forgive them Lord, for they know not what they do.” When the Prophet entered Makkah with his followers, he set an exemplary record of forgiveness toward Meccans who had bitterly fought him for many years. When several of his followers asked him to invoke the wrath of God upon Meccans because of their persecution of Muslims, his reply was: “I have not been sent to curse anyone but to be compassionate to all.”3

Islam upholds a basic belief in the unity of mankind, the supreme love of the Creator, an unconditional bestowal of dignity on “the children of Adam.” Muslims are accountable for all their actions, and bear an obligation to be compassionate and forgiving. Finally, mankind’s designation as God’s vicegerents in the earth imposes upon them the trust to ensure harmony with other living beings and eliminate grounds for strife and conflict. Hence peace, not war is God’s true purpose in creation and the normative principle of Islam.

1 Khatib al-Tabrizai, Mishkat al-Masabih, vol. III, hadith no. 4678.

2 Khatib al-Tabrizai, Mishkat al-Masabih, vol. II, hadith no. 2724.

3 Ibid.

Article

IS PEACE NORMATIVE IN ISLAM? Mohammad Hashim Kamali

9May - June 2011

Visit of Imam SudaisIAIS Malaysia organised a public lecture with the cooperation of the Department of Islamic Development Malaysia (JAKIM) titled “The Future of Islamic Civilisation (al-Hadarah Al-Islamiyyah) in the 21st Century on Wednesday, 20 April 2011. The speaker Imam Sheikh Abdul Rahman Ibn Abdul Aziz as-Sudais gave an inspiring lecture. He is the Head Imam of the Masjidil Haram, Makkah.

SYMBOLISM

In God’s Name All Merciful, CompassionateThanks be to Allāh, Praise and Peaceful-salutations upon the most illustrious of Prophets and Messengers. Permit me to say: I was most pleased to visit the International Institute of Advanced Islamic Studies–Malaysia, and was greatly honored to meet its Chairman Professor Dr. Mohammad Hashim Kamali, and Deputy Director Emeritus Professor Osman Bakar, and their knowledgeable colleagues. I was happy to address the honored assembly to discuss Islamic Civilisation and its contemporary challenges. The meeting was marked by affection and lively concerns expressed by every person. We gratefully thank them for their selfless and blessed effort to spread Islamic culture, and their dedication to authenticity and contemporary relevance. We beseech Allah, both for ourselves and for you, seeking His beneficial guidance.

Translation of letter by His Eminence Shaykh Dr. Abd al-Rahman Ibn Abdul Aziz as-Sudais:

by Sheila Ainon Yussof

Islam is viewed as a three dimensional reality of iman (faith), islam (submission) and ihsan (doing the beautiful). An act cannot be beautiful if it is done without the awareness of God. God is the criterion for the beautiful, the good and the right as “God is beautiful and loves beauty” as “He is the hidden treasure who wants to be known”: the treasure of beauty reveals itself in order to kindle love in the human heart. In Persian poetry, the divine is usually given a sensual image; the beloved is usually called an “idol” worthy of worship as beauty would be meaningless if there were no love to contemplate it.

Symbol of the Rose Garden

For many Muslims, the garden is an authentic ethereal utopia, a mathematically harmonious ensemble illuminated by the sun with fresh, pure water trickling in rose-colored streams and the muezzin singing alliterative verses from the Qur’an in the background. With decorative flowers, trees styled into columns and streams and springs, the garden (riyadh) symbolises firdaus, or paradise, the supreme garden. Paradise is the reward for the Muslim faithful, where celestial gardens of Paradise are

described in the Qur’an as “Gardens underneath which rivers flow”, an expression that occurs more than thirty times. “Rivers of water unstalling, rivers of milk unchanging in flavor, and rivers of wine--a delight to the drinkers, rivers, too of honey purified, and therein for them is every fruit and forgiveness from their Lord” (Surah 47:15). In the promised garden are vineyards, and the faithful will be accompanied by the huriyat, the buxom black-eyed virgins of paradise with swelling breasts, and lovely boys, the ghilman, will attend every need (Surah 78).

The early Arab caliphs and emirs designed luxurious and bountiful garden paradises to reflect the ideal Garden of Paradise. The Islamic garden on earth is therefore created to give the faithful a foretaste of the Heavenly gardens as well as being a sanctuary from the world and a place of contemplation. More than ever, in our increasingly threatening times, the garden and nature provide a sanctuary away from the inhumanity that man does to man, the taste of celestial beauty being a soothing balm and offering profound hope (Emma Clarke).

Since idolatry and statues are forbidden, Islamic gardens were decorated in other ways,

usually with geometric shapes. Muslims saw geometric patterns in everything, including the petals of a flower or the thorn of a rose.

The squares, circles, and octagons we see in the gardens could be there for good theological reasons: the square represents the earthly order of things, the circle indicates God’s celestial perfection of eternity, and the octagon -- the circle squared -- signifies our earthly struggle to achieve everlasting unity with God’s higher plans.

IN THE SPIRITUAL DIMENSION OF ISLAM (IHSAN, OR DOING THE BEAUTIFUL)

The Alhambra in Granada, Spain, 1335 The ‘Court of the Myrtles’ (Patio de los Arrayanes) These two courtyards as Paradise are the focal points of the palace complex

Prof. Kamali in his article ‘Maqasid al-Shari`ah and Ijtihad as Instruments of Civilisational Renewal: A Methodological Perspective’ develops the idea of a maqasid-based framework for civilisational renewal (tajdid hadari). He develops a prospect that involves a review and reappraisal of the methodology of Islamic jurisprudence relating to the maqasid. The author argues that this would enable Muslims to widen the scope and horizon of the maqasid or objectives of Islamic law from their currently legalistic leanings towards the wider perspective of civilisational renaissance.

Prof. Moussavi in his article ‘Rethinking Islamic Legal Methodology with Reference to Maqasid al-Shari’ah’, stresses that divine laws are to be understood in their social context of time and that, carrying out the divine

Dr. Eric Winkel’s ‘Maqasid al-Shari’ah: A Literature Review’ presents his argument that the maqasid approach may be an answer to semantic word drift if the question of context is adequately addressed. He contends that this approach provides us with an architecture that allows us to speak productively among ourselves and with others; and that the special contribution of maqasid to government policy and legislation is to direct the conduct of its affairs with wisdom and to strive for the improvement of people’s welfare.

Asyraf Wajdi Dusuki and Said Bouheraoua in their ‘The Framework of Maqasid al-Shari’ah and Its Implications for Islamic Finance’ argue that Islamic finance as an institution should be grounded on the ethics of Islamic law in order to make it a reality in Muslim society; and that it should

The following policy recommendations have been excerpted from longer research articles carried in the IAIS Malaysia Journal of Islam and Civilisational Renewal, Vol. 2, Number 2, January 2011

Policy Recommendations

May - June 201110

ruling in a given society necessitates a degree of recognition of ‘public’ and respect for public opinion and public interest of time. He suggests that in order to understand the higher objectives and to consider fully the public interest (maslahah), a comprehensive appreciation of the existing public practices, institutions and even public requirements is needed.

Prof. Osman Bakar in his ‘The Place and Role of Maqasid al-Shari’ah in the Ummah’s 21st Century Civilisational Renewal’, advocates a restoration of lost unity, balance, and equilibrium to contemporary Islamic civilisation, arguing that Islam’s main solution would probably be the maqasid-based approach, which would reassert traditional essential components, such as religion, intellect-reason, life, lineage and property.

Mr. Jalil noted that freedom of expression in itself was a value, which cannot always be taken for granted, and pointed to the deficit of press freedom in Malaysia. Mr. Nizal emphasised the need to remain true to one’s principles, while meeting the expectations of various stakeholders. Mr. Hakan stressed the need for humility and open mindedness in the journalistic profession. The session concluded with a presentation by Dr. Christoph Marcinkowski (Principal Research Fellow, IAIS Malaysia) who focused on the fine line between freedom of expression and the need to respect other people and their traditions.

This half-day seminar was held at IAIS on 6th April 2011, jointly organised by the Malaysia-Turkey Dialogue Society, Karangkraf Sdn Bhd, and the Fountain Magazine, USA. The morning session was moderated by Prof. Dr. Azizah Hamzah, (Department of Media Studies, Faculty of Arts and Sciences, University of Malaya). Its theme was: “The Media, Values and Ethics in Practice: A Widespread Discontent?” The presenters included Mr. Abdul Jalil Ali (Group Managing Editor, Karangkraf Media Group); Mr. Nizal Mohamed (Hijrah TV); and Mr. Hakan Yesilova (Chief Editor, Fountain Magazine, USA).

The second part of the seminar saw presentations by Dr. Jon Pahl (Temple University, USA), Professor Ahmad Murad Merican, and Professor Radhi al-Mabuk—who all discussed the moral and ethical values media should promote. Professor Pahl noted that materialism itself appears to have become a “religion” for many. He expressed the hope that becoming aware of “sacred space” would restrain the negative trends apparent in the mass media, especially its gravitation toward what is low rather than what is exalted, and the crass materialism that is at odds with the spirituality of religious traditions. Professor Merican on his part advocated self-regulation rather than censorship. Professor Radhi, on the other hand, highlighted the need to emphasize universal values which cut across racial and ethnic lines, such as trustworthiness, respect, integrity, love and, in particular, forgiveness. Emeritus Professor Osman Bakar (Deputy CEO, IAIS Malaysia) delivered the closing remarks.

The Media, Values and Ethics in Practice

from left: Mr. Abdul Jalil, Mr. Nizal Mohamed, Dr. Azizah Hamzah, Mr. Hakan Yesilova, Dr. Marcinkowski

Wise Words

11May - June 2011 11

Today the real test of power is not capacity to make war, but capacity to prevent it - Anne O’Hare McCormick

Peace is our gift to each other - Elie Wiesel

If we have no peace, it is because we have forgotten that we belong to each other - Mother Teresa

Peace is the tranquility of order, but tranquility is a function of justice and peace is the work of justice - Father Theodore M. Hesburgh

Compassion is the beginning of being; without it everything is chaos - M. Fethullah Gulen

Words are under your control until you have spoken them, but you come under their control once you have spoken them. So guard your tongue as you guard your gold, for many a word snatches away blessings and brings adversity - Ali ibn Abu Talib

Wise Words

involve respect for the principles of justice, thereby bringing about a balance between the rights of individuals and their duties and responsibilities toward others, and between self-interest and altruistic values.

Halim Rane in his article ‘Th e Impact of Maqasid al-Shari’ah on Islamic Political Th ought: Implications for East-West Relations’ suggests that accepting a maqasid slant in Muslim politics should be based on its benefi ts to Muslim states and societies in terms of upholding the collective well-being of Muslims based on Islamic teachings, and thus should not necessarily be based on relations with the West.

Finally, Andrew F. March’s ‘Th e Maqsad of Hifz al-Din: Is Liberal Religious Freedom Suffi cient for the Shari`ah?’ argues that Muslim sholars will have to address the diff erent kinds of obstructions to preserving the religion which Muslim minority communities face, and that a maqasid-based approach also would have to ensure the preservation of religion as its main goal. Th is would have to include ensuring access to knowledge of Islam and the creation of religious institutions for a Muslim civil society.

IAIS MALAYSIA PUBLICATIONSIAIS MALAYSIA PUBLICATIONSIAIS MALAYSIA PUBLICATIONSIAIS MALAYSIA PUBLICATIONSIAIS MALAYSIA PUBLICATIONSIAIS MALAYSIA PUBLICATIONS

M. Hashim KamaliModeration and Balance

in Islam: Th e Qur’anic Principle

of WasaÏiyyah

Seyyed Hossein NasrMuslims and Christians in

the New Millennium

Constance C. GoversShari’ah and Legal

Pluralism in Malaysia

Keynote Addresses by Tun Abdullah Ahmad

Badawi at IAIS Malaysia

M.Hashim KamaliCivilisational Renewal:

Revisiting the Islam Hadhari Approach

M.Hashim KamaliIAIS Malaysia: Exploring the Intellectual Horizons

of Civilisational Islam

Occassional Paper Series

OPS 1: Islam and the Future of Inter-Ethnic Relations in Malaysia by Chandra Muzaff arOPS 2: Dialogue Between Islam and the West by John Obert VollOPS 3: Dialogue as Encounter in Faith by Christian TrollOPS 4: American Muslims and the Future of American-Islamic World Relations by John EspositoOPS 5: Enhancing Inter-Ethnic Relations in Malaysia by Shamsul Amri

SYMBOLISM

Symbol of the Rose

Th e rose is a sacred symbol found throughout the mystical writings and poetry of Judaism, Islam, and especially developed in the esoteric Christian traditions. According to Islamic tradition, the rose is the predominant fl ower and symbol in the garden. Th e rose and the rose garden symbolise all things beautiful, above all, God’s love. Moreover, the rose petals gathered around the centre symbolise the community surrounding the Prophet Muhammad (pbuh).

Th ere are many literary and romantic descriptions of the rose as found in the various traditions: Th e rose is a symbol of lovers and of union. Th e rose resonates strongly with the gently awakened heart. Th e rose is also described as growing from a bush of thorns symbolising it to be beautiful, proud, and often cruel yet reveals a delicate inner beauty and shares an intimate, sweet fragrance, symbolic of how the soul emerges from the tribulations of worldly diffi culty and, in so doing, recognises her innate beauty. Unlike the spiky radiance of the lotus fl ower, the rose unfolds in a gentle circling that invites one to yield inward.

And just as the heavenly garden contains manifestations of God, the earthly garden – its fl owers and trees are all used to describe and celebrate the beloved. As in the courtly love tradition shared by Muslim and Christian cultures, the human lover from whom the mate is separated serves as an analogy to God from whom the human soul is separated during this

life. And images of a woman alone with a rose refer both to her absent lover and to God.

Many stories and poetry were also woven around the Holy Prophet of Islam through ‘Th e Stories of the Prophets’ (qisas al-anbiya) and Persian mystical poetry. It is well known that Persian Sufi ’s love for roses was expressed in their poems and paintings as well as their stories as exemplifi ed below:

When the Prophet saw a rose, he kissed it and pressed it to his eyes and he said: Th e red rose is part of God’s glory.

And in another tradition:Th e rose was created from the Prophet’s perspiration and is therefore the most beautiful and precious fl ower in the world.

to be continued in the next issue

Th e Muslims had diff erent kinds of gardens serving diff erent purposes. Th e bustan was the garden of the inner court of a house, a formal garden with pools and water channels. Th e jannah was an orchard with palms, oranges, and vines irrigated by canals. Th e rawdah referred in particular to the vegetable garden that produced foods for the cooks.

Th e many Sufi references to a Rose Garden describe the awareness that occurs when God has taken up residence within the heart (or, rather, when we fi nally recognise the Divine presence already there). And dwelling there, God makes of the heart a living garden where:

Th e fountains of paradise gush, the greenery is lush, the food delicious, and the elixir ma’al-tasnim, or “water of the ascended to heaven” is the beverage of the blessed in Paradise, giving everlasting life.

From the numerous verses of Rumi’s Mathnawi, it reveals the idea that prayer springs from God’s presence in the heart and is answered even before it has been uttered (Schimmel). For instance in the following poetic verses there were allusions to the rose garden when Maulana Rumi asked God:

Teach us to pray (M 2:2206)Th ou hast given and taught this prayer:Otherwise how could a rose garden grow out of the dust (M 2:2443

Generalife Garden in the Alhambra Granada, Spain. Generalife is from the Arabic jannat al-’arif, meaning the inspector’s paradise)

from p. 9

IN THE SPIRITUAL DIMENSION OF ISLAM (IHSAN, OR DOING THE BEAUTIFUL)

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VOL. 2 NO. 2 (JANUARY 2011) SPECIAL ISSUE: MAQASID, IJTIHAD, AND THE PROSPECTS OF CIVILISATIONAL RENEWALMaqasid al-Sharicah and Ijtihad as Instruments of Civilisational Renewal: A Methodological Perspective (Mohammad Hashim Kamali)Rethinking Islamic Legal Methodology with Reference to Maqasid al-Sharicah (Ahmad Kazemi-Moussavi)Th e Place and Role of Maqasid al-Sharicah in the Ummah’s 21st Century Civilisational Renewal (Osman Bakar)Maqasid al-Sharicah: A Literature Review (Eric Winkel)Th e Framework of Maqasid al-Sharicah and Its Implication for Islamic Finance (Asyraf Wajdi Dusuki and Said Bouheraoua)Th e Impact of Maqasid al-Sharicah on Islamist Political Th ought: Implications for Islam-West Relations (Halim Rane)Th e Maqsad of Hifz al-Din: Is Liberal Religious Freedom Suffi cient for the Sharicah? (Andrew F. March)

VOL. 2 NO. 3 (APRIL 2011)Classical and Contemporary Approaches to Education: An Islamic Perspective (Mohammad Hashim Kamali)Education Toward Values (Sobhi Rayan)Th oughtful Learning: A Case Study Using a Set of Principles Inspired from the Islamic Traditions (Salam Abdallah)Islam, Democracy, and the Question of Coexistence (Shah M. Nister Jahan Kabir)Islam, Democracy, and the Road to Moderation: Testing the Political Commitment of Indonesian Muslim Activists (Jamhari Makruf )Navigating a Fractal World: Ibn al-cArabi, Civilisational Renewal, and the New Sciences (Eric Winkel)

Islam and Civilisational Renewal (ICR) is an international peer-reviewed journal published quarterly by Pluto Journals for the International Institute of Advanced Islamic Studies (IAIS) Malaysia in Kuala Lumpur. It carries articles, books reviews and viewpoints on civilisational renewal and aims to promote advanced research on the contribution of Muslims to science and culture