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

I A I S

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MALAYSIA

No. 22 Sept-Oct 2014No. 22 Sept-Oct 2014No. 22 Sept-Oct 2014

FOCUS: Introducing the Shari’ah for Contemporary readers Professor Mohammad Hashim Kamali answers some of the commonly asked questions today about the Shari’ah (More p. 3)

KDN no. PP 17302/02/2013 (032210)

In this issueevent reports:• Shaykh Hamza Yusuf in Kuala Lumpur 2014• Th e launch of “Wasatiyyah Dalam al-Quran and Sunnah” • International Conference on Developing Synergies between Islam and

Science & Technology for Mankind’s Benefi t

Inclusivity of Islam - Abdul karim Abdullah

Religion provides answers to questions that modern empirical science is unable to answer. It provides moral guidance to its adherents, as well answers to what could be called “fundamental” questions. Th ese include questions such as “who am I?”, “why am I here?”, “what is the purpose of existence?” Religion in other words provides its adherents with a “worldview.” Th is worldview includes a system of customs, traditions, laws, and a sense of place in history. It helps people to fi nd their place in the overall scheme of things, to know where they belong in the “big picture.” (More p. 6)

In This Issue

• Articles• Humour without Malice

• Event Reports • Malay Proverbs

• Hikmah• Photos

Connect With Us

• Join our mailing list • Facebook

3September - October 20142 September - October 2014

O GOD: YOU are Peace, YOU are the source of Peace, Peace belongs to YOU. So welcome us (in the Hereafter) O LORD with the salutation of ‘Peace!’, and admit us into Paradise the Abode of Peace. Blessed and Exalted are YOU our LORD, Possessor of Majesty and Reverence.

(Hadith from al-Tirmidhi and al-Nasa’i)

EDITORIAL

Warm greetings! Readers are invited here to another ‘smorgasborg‘ of interesting articles and topical news. Th e Bulletin opens with my answers for the inquiring mind on the nature of the Shar’iah – not a well-understood subject, especially in the West. I have taught and researched in this fi eld for much of my life and the reader is referred to my book, Introduction to the Shari‘ah, for more details. A report is then provided on the successful International Conference on Developing Synergies between Islam and Science & Technology for Mankind’s Benefi t, held at IAIS on 1-2 October, 2014, which included such well-known scholars as Osman Bakar, Mehdi Golshani, Mohd. Kamal Hassan, Malik Badri, Alparslan Acikgenc and Adi Setia. An article elucidating on the inclusive nature of Islam is also provided by Abdul Karim. We then have reporting on a number of important recent events held at IAIS including the book launch of the bahasa Malaysia version of my new book, Wasatiyyah Dalam al-Qur’an dan Sunnah by Y.B. Dato’ Sri Ahmad Shabery

Professor Mohammad Hashim Kamali

Cheek, Minister of Communications and Multimedia. Th e book was translated by Tan Sri Dr Syed Hamid Albar. Other reported events include two Research Fellow Seminars – one on Education in South Africa, the other on the Origin of Adam and Eve from a scientists’ perspective. A farewell message for our Principal Fellow at IAIS, Dr Karim Douglas Crow.

Published by: International Institute of Advanced Islamic Studies (IAIS) Malaysia, Jalan Ilmu, Off Jalan Universiti, 59100 Kuala Lumpur | Tel: 03 - 7956 9188 | Fax: 03 - 7956 2188 | www.iais.org.my

Printed by: Vinlin Press Sdn Bhd, No. 2, Jalan Meranti Permai 1, Meranti Permai Industrial Park, Batu 15, Jalan Puchong, Selangor Darul Ehsan | Tel: 03 - 8061 5533 | Fax: 03 - 8062 5533

Mohammad Hashim Kamali, Daud AbdulFattah Batchelor, Tawfi que al-Mubarak, Tengku Ahmad Hazri, Norliza Saleh

Bulletin Editorial Team

recent publications

wasatiyyah Dalam Al-Quran dan Sunnah

Authored by Mohammad Hashim Kamali

Translated by Syed Hamid Albar

Published by MPH Group Publishing

978-967-415-201-7

125 pages, paperback

Islamic Finance: Issues in Sukuk and proposals for reform

Edited by Mohammad Hashim Kamali & Abdul Karim Abdullah

Published by IAIS Malaysia & Th e Islamic Foundation

978-967-12545-1-6

196 pages, paperback

3September - October 20142

mission in early seventh century CE. It was further developed and supplemented by the Prophet through his sayings and conduct. Its interpretation and formulation into more specific rulings (ahkam) especially with reference to newly arising issues continued to be developed over time, mainly by the jurists (fuqaha). Shari‘ah courts also played a role but it was the work mainly of individual jurists who acted in their private capacities as pious individuals in the various parts of Islamic lands. That is why Islamic law is often referred to as ‘jurists law’ similar in this respect to Roman law. Almost all of the leading eponyms and imams of jurisprudence were private individuals and teachers. They wrote little themselves but their teachings were subsequently developed by their learned disciples, many of whom authored works that represented the authoritative articulation of their particular schools, or madhhabs.

Q: Is Shari‘ah the same or different from other legal systems?

A: The Shari‘ah may be described as a “legal system” in a broad sense but it is perhaps more accurate to say that the Shari‘ah lays down the fundamental principles of law, religion and ethics all combined. This can give rise to different legal structures, as it has indeed historically given rise to a variety of legal systems, all of which can be said to be based on the Shari‘ah, though not synonymous with it. In many cases the Shari‘ah co-existed with, and influenced, an already existing legal system, such as the

adat in the Malay world, the zawabit during the Mughal and the qanun during the Ottomans.

Q: Is the concept of Shari‘ah strictly or solely Islamic? Is there a Jewish Shari‘ah? A Christian Shari‘ah?

A: The Qur’an says that each community has been given its own Shari‘ah (al-Maidah, 5:48), including the people of Moses and Jesus (peace be upon them!). The validity of revealed laws preceding the Shari‘ah of Islam (shara’i’ man qablana), especially of Judaism and Christianity, is recognised in the Qur’an and also the detailed articulations of Islamic jurisprudence (usul al-fiqh). Those revealed laws are not, however, practiced and Muslims are not bound by them unless explicitly affirmed in the Qur’an. This is because the Shari‘ah of Islam is self-contained. Some of the laws of Judaism, to which the Qur’an has made references, have survived under the Shari‘ah of Islam, but which were then integrated and became a part of the latter.

Q: Do Sunni and Shi’i follow a different Shari‘ah?

A: Insofar as the Shari‘ah is divinely revealed, Muslims of all schools and sects follow the same Shari‘ah, including Sunnis and Shi’is. However their respective schools of jurisprudence, or madhhabs, differ in matters of detail. Such differences are not only seen in Sunni and Shi’i juristic schools, but also among the four leading schools of Sunni jurisprudence as well. That said, under the jurisprudential principle of

Q: What is the Shari‘ah? Where does the word come from and what does it mean now? What is the difference between Shari‘ah and Islamic law?

A: Shari‘ah literally means a way to the watering place, a way of life so to speak, or path to felicity and salvation. It appears in the Qur’an once (45:18). In the English language, however, the phrase “Islamic law” has been used to refer to both the Shari‘ah, which is divinely revealed, and its interpretation as developed by jurists, called fiqh, which is the human understanding of Shari‘ah. Fiqh is law in the positivist sense of the word, whereas Shari‘ah is the wider source from which fiqh is derived. This distinction is not made in the phrase Islamic law, but it is important to draw this. As a path to religion and life, the Shari‘ah is primarily concerned with a set of values and rules that are essential to Islam. Whereas Shari‘ah is conveyed mainly through divine revelation (wahy) as contained in the Quran and the exemplary sayings and conduct of Prophet Muhammad, known as Sunnah, fiqh refers mainly to the corpus juris that is developed by the legal schools (madhahib), individual jurists and judges by recourse to independent legal reasoning (ijtihad) and issuance of legal verdicts (fatwa).

Q: When was Shari‘ah/Islamic law created? How? By whom?

A: The Shari‘ah is contained in the Qur’an, which is God’s revealed speech to Prophet Muhammad (PBUH), received over a period of twenty three years of his prophetic

F O C U S

introducing the shari’ah for contemporary readers

cont’d from page 1by Mohammad Hashim Kamali

5September - October 20144 September - October 2014

selection (takhayyur) all schools may select formulas and principles from one another, including those from Shi’i jurisprudence, and integrate them into their own school or madhhab. Th is has in fact happened on many occasions in twentieth century Sunni countries that adopted aspects of Shi’i jurisprudence, especially on matters of women’s property rights and inheritance in their statutory law reforms. Hanafi countries have widely adopted the Maliki fi qh on divorce, and non-Hanafi jurisdictions have similarly adopted the Hanafi law of marriage in their modern law reforms.

Q: What is the relationship between law and theology?

A: Before the systematisation of the diff erent theological doctrines under the umbrella of ‘ilm al-kalam, there was a certain unity and coherence between the diff erent aspects of Islam. Th e Shari‘ah of Islam consisted of three major but undivided components to begin with, namely of dogma, ethics, and law (‘aqidah, akhlaq and fi qh). It was during the second century of the advent of Islam that the three branches were separated, and the fi qh as we know it today operates in many ways separately from theology and ethics. Over time, aspects of Islam pertaining to beliefs were systematised into a science of theology (‘ilm al-kalam- also known as ‘ilm al-‘aqa’id) while those relating to the human conduct and practical concerns of the applied law fell under jurisprudence (fi qh). Th e part of Shari‘ah that related to behavior but was primarily addressed to individuals and not adopted into positive law were placed under akhlaq. Th at said, law, theology and ethics are intertwined in Islam so that theological suppositions, such as on the nature of the human intellect (‘aql), legal responsibility (taklif) and moral concerns on virtues, good and evil (fada’il, husn wa qubh) are

often the starting points of legal inquiries in works of jurisprudence. Broadly speaking, fi qh consists of a concretised articulation of the religious and moral values of Islam.

Q: What is a fatwa? Who can request a fatwa? Who can issue a fatwa and what are the consequences?

A: A fatwa is a legal/religious verdict issued by a qualifi ed scholar (mufti). Anyone with a question about an aspect of Islamic law and religion can request the scholar for a fatwa. Th e fatwa issued in response is essentially non-binding and the person to whom it is addressed is also free to dispense with it and seek the opinions of other muftis - unless of course the fatwa in question merely articulates a decisive injunction of the Qur’an or hadith. A voluminous genre of literature under the rubric of fatawa has developed over time and the tradition continues to this day. Th e fatawa were in the past issued mainly for guidance on case by case issues facing the people. Th e muftis acted much like the lawyers and legal professionals do today. Th is lay character of fatwa is being changed in many present-day Muslim countries who are issuing new guidelines, including statutory legislation, on fatwa issuance functions. Muftis are nowadays state functionaries in many Muslim countries with specifi ed jurisdictions under statutory laws, and no longer act in their previous capacities. When a fatwa is duly issued and gazetted, it also carries a binding force for particular cases and localities. It is debateable whether this can be called a healthy trend or whether it tends to unduly restrict the prospects of scholarly contributions and freedom of expression over issues of public concern. Th is needs to be judged, however, in light of the prevailing conditions of each country and society. Some restrictions are deemed necessary to avoid confusion and misguidance

that might be forthcoming from unqualifi ed individuals.

Q: Where and how did one study Islamic law in the past? How do they study it today?

A: Some of the basic tenets of Islamic law were taught to Muslims at early childhood by the parents, but this mostly involved knowledge which is obligatory upon the individual (fard ‘ayn) such as the manner of performing acts of devotion and worship, cleanliness and ritual purifi cation (tahara, wudu’) for prayer on religious occasions, the ritual prayer (salah) and fasting. Formal study of the Shari‘ah varied from learning individually with the scholars (‘ulama) at informal study circles (halaqah) in the mosques, seminaries (madrasah) and universities (jami’ah). Today Islamic law is also studied as part of ‘Islamic Studies’ curriculum, and part of legal studies or Middle Eastern studies as well as an independent subject in its own right (e.g. degrees in fi qh and usul al-fi qh) in modern Islamic universities. Th e renowned al-Azhar University of Egypt, for instance, off ers full degree courses on Shari‘ah and qanun (Shari‘ah and modern laws) combined, and so does the International Islamic University Malaysia in their various degree programmes.

A man who was an adherent of the Magian religion died and lest behind a huge debt. Some of his creditors said to his son, “Sell the house and pay off your father’s debt.” The son said, “If I sell the house and pay off his debt, will he enter paradise?” They said, “No”. He said, “Then leave him wherever he is and leave me in the house.”

Humour Without Malice

5September - October 20144

The International Conference on Developing Synergies Between Islam, Science, & Technology held on 1-2 October, 2014 by the International Institute of Advanced Islamic Studies (IAIS) in Kuala Lumpur, featured 40 speakers across diverse fields detailing issues revolving around Islamic discourse and its relationship with science and technology in the world today. The conference was graced by former Malaysian Prime Minister and Chairman of IAIS, YABhg Tun Abdullah Bin Haji Ahmad Badawi, who provided a motivating Opening Address. Many of the speakers offered several valuable solutions drawing extensively from their educational and activist backgrounds in the fields of environment, education, and policy reform. Prof. Osman Bakar (Chair Professor and Director of SOASCIS, Universiti Brunei Darussalam) in the first keynote address focussed on the concept of beneficial knowledge with reference to science and technology. Speakers were restricted in time due to the large number of presentations. They were however, still able to succinctly elaborate on issues while offering recommendations and solutions together with the hundreds of participants over the two-day period, spanning 16 hours in total, not including Q&A sessions, refreshments, and a catered lunch. The conference programme was divided into twelve themed sessions: (S.1) Cosmology and the Universe, (S.2) Philosophy of Science and Emergence of Biological Systems, (S.3) Principles of Tawhidic Science, (S.4) Applications of Tawhidic Science, (S.5 & S.7) History of Science, (S.6) Medical Applications of Tawhidic Science, (S.8 & S.10) Science Education, (S.9) Bioethics, (S.11) Forum on the History and Education of Science from an Islamic Perspective, and (S.12) Plenary

Forum on Bioethics: Current Status and the Way Forward.

The second keynote address, by Distinguished Professor Kamal Hassan, discussed the epistemological implications of the Qur’anic revelation to human society and elaborated on the characteristics of the people who possess sound intellect (Ulu al-Albab). He then explained the higher purposes of the Qur’an, which are ultimately to guide human beings and societies to know Allah through His Signs. Professor Alparslan Acikgenc (Yildiz Technical University, Turkey) presented on the epistemological foundations behind the contemporary history of science where he elucidated how sciences develop through a ‘knowledge system’ based on certain metaphysical principles inherent within particular cultures. Alparslan further proposed a fresh philosophy of science from the Islamic perspective. Professor Mulyadhi Kartanegara enlightened us on Rumi’s exposition of the Living Earth and the ardent love (‘ishq) of it towards the Divine, which explains the evolutionary process with its apex in the creation of humankind. Other discussions focused on society’s comprehension regarding Islam and scientific discoveries. Professor Mehdi Golshani (Sharif University of Technology, Iran) spoke on how Islam can give a proper orientation to scientific and technological development based on the holistic concept of Tawhidism (Oneness), which attempts to incorporate all elements of human understanding into one. He focussed on the misuses of science in the contemporary period, followed by reasons for the “brain-drain” in the Muslim world, which he blamed on the lack of scientific institutions and funding. A number of presentations focussed on the environmental crisis facing

the world, the ethical dimensions of scientific practice, as well as how to properly educate the public on these issues. Professor Mohammad Hashim Kamali (Founding CEO, IAIS) presented the basic principles of environmentalism from the Islamic perspective, drawing on the Qur’an and Sunnah to argue for a fiqh of ‘balance’ and ‘cleanliness’ while promoting a culture of communal responsibility in effectively applying these principles in society. Dr Daud Batchelor (Associate Fellow and Conference Chair, IAIS) gave a stimulating talk on the practical applications of a Tawhidic approach to science by focusing on the reduction of waste consumption across the world through the implementation of the Islamic principles of tazkiyah (self-improvement) and qana’at (contentment).

Assoc. Prof. Isham Pawan Ahmad (IIUM, Malaysia) spoke about the need for science to have values and ethics incorporated into its standard methodologies. He insisted that the contemporary understanding of science as ‘neutral and valueless’ was contrary to reality, although researchers are often unaware of this. Eminent scholar, Professor Malik Badri, presented on a form of psychological shock therapy that had been utilised by early Muslim physicians. Substantial discussions on bioethics were also revealing, such as Dr. Shaikh Mohd Saifuddeen Shaikh Mohd Salleh’s and Prof. Adeeba Kamarulzaman’s (University Malaya, Malaysia) paper on harm reduction in intravenous drug use from the Islamic perspective. Dr. Abdurezak Abdulahi Hashi (IIUM, Malaysia) spoke on current breakthroughs in the biosciences and whether we can implement ethical values in controlling and managing these discoveries in the

InternAtIOnAl COnFerenCe On DevelOpIng SynergIeS Between ISlAm AnD SCIenCe, & teChnOlOgy FOr mAnkInD’S

BeneFIt, kUAlA lUmpUr, 1-2 OCtOBer 2014cont’d from page 1by Daud Abdul Fattah Batchelor & Asadullah Ali al-Andalusi

7September - October 20146 September - October 2014

near future. Dr Elmira Akhmetova (IAIS, Malaysia) capped this session by exposing the contemporary state of genetically modifi ed foods (GMFs) and their possible harm to society given the lack of research on their long-term side eff ects.

Th e fi nal presentations focussed on the lack of proper scientifi c education and values at the primary and secondary levels. Nur Jannah Hassan (IIUM, Malaysia) called for a Qur’anic worldview to be implemented into the science curricula in Malaysia in particular to counteract the overly materialistic perspective of the secular sciences. She proposed and has been working on a project (along with Prof. Kamal Hassan) to revise and create modern day text books geared towards Muslim students. A case study of the education in Brunei was then given by

Mohammad Hilmy Baihaqy bin Yussof and Prof. Osman Bakar regarding how such an approach can be eff ectively applied.

Finally, a summation of the conference and suggestions for the Way Forward were provided fi rstly by Prof. Osman Bakar and then Prof. Mohammad Hashim Kamali. Th ey favoured holding further conferences on Islam and Science in the future, but with more focus, perhaps on the fi eld of Tawhidic medical applications and bioethics or Islam and environmental sustainability. Th e application of the maqasid al-shari‘ah in assessing and reforming technology development also deserves greater attention. Several important policy recommendations from the conference deliberations, of relevance to the Malaysian government and the

Muslim world at large, were suggested for implementation. Th ese included revising educational curricula, laws pertaining to consumption and waste management, stricter punishments for those who harm the environment, and practical/ethical guidelines for medical practitioners and bioscience researchers to implement. Overall, the conference was a benefi cial and enlightening experience which has set the stage for further research from academics and practitioners on how to facilitate scientifi c progress and remedies in the Muslim world. In the meantime, IAIS will be busy preparing the Conference Proceedings volume to ensure that the many excellent ideas provided receive wider international exposure.

InClUSIvIty OF ISlAmcont’d from page 1by Abdul Karim Abdullah

Islam as a way of life is neither exclusive nor inclusive. Islam is moderate. Moderate, however, does not mean weak. To be moderate, one needs to restrain oneself from going to extremes.

Th ere are many interpretations or articulations of Islam. Th ere is the orthodox understanding, a sufi understanding, and even an orientalist understanding of Islam. Moreover, there are four major schools of jurisprudence among the Sunnis alone. Th is attests to the diversity of views in Islam. Diff erences of opinion about minor matters are common.

Islam does not favour any race over any other race. Th e best among the Muslims is the one with the highest piety (taqwa) [Al-Hujurat, 49:13]. It is better to adopt an inclusive rather than an exclusive approach to Islam, as the inclusive approach unites the Muslims while the exclusive approach divides them.

Th e Qur’an enjoins, “Th ose who believe and do good, righteous deeds, We will most certainly lodge them in high, lofty mansions in Paradise through which rivers fl ow, therein to abide. How excellent is the reward of those who always do good deeds!” (Al-Ankabut, 29:58).

Every group claims to be on the right path, considering others to be “astray.” Yet the Qur’an says, “Do not become divided.” (Al-Imran, 3: 103). Th e Qur’an also says, “Your Lord surely knows best who has gone astray from His way, and He knows best who are the rightly guided.” (Al-Nahl, 16:125).

malay proverbs

“Yang menang menjadi abu, yang kalah menjadi arang” – “The winner t�r�s to ashes and the loser t�r�s to coal,” means that it was a f�tile and fr �itless eff or� for both par�ies, a wor�hless fi ght with no gains and a sit�ation which does not benefi t anyone.

“Gajah seberang laut nampak, kuman depan mata tak nampak” – “The elephant beyond the oceans catches your att ention, but the ger�s before your eye is not visible to you,” is an ex�ression that advises you to examine your own faults fi rst before judging others.

7September - October 20146

by Ahmad Badri

In August 2014, IAIS Malaysia along with some other collaborative partners such as Al-Naqiy Islamic Solution Sdn. Bhd, Department of Islamic Development Malaysia (JAKIM), State Religious Council of Selangor (MAIS), Centre for Islamic Thought and Understandings (UiTM), Center for Advanced Studies on Islam, Science and Civilization (UTM), and the Institute of Islamic Understanding Malaysia (IKIM) jointly organised a special visit by the renowned American Muslim scholar Shaykh Hamza Yusuf Hanson, the Founder of Zaytuna College in California to Kuala Lumpur, Malaysia.

In his lecture entitled ‘Global Tawbah’ at the Merdeka Hall, Putra World Trade Center (PWTC), Shaykh Hamza highlighted some of the challenges faced by the Muslim Ummah in the contemporary time. He stressed the fact that human race throughout the globe is now in a state of crises ranging from environmental degradation due to destructive consumption, nuclear radiation, discriminatory educational systems, and the breakdown of the family institution. As the consequences of these crises are global, global repentance (tawbah) is thus imperative. In spite of this, Shaykh Hamza also claimed that in his opinion, Malaysia is among the promising Muslim nations in terms of its governance and socio-economic developments. Therefore, he reminded the Muslim community in Malaysia to appreciate the relative peace and security that they have been enjoying ever since and to be aware of any form of attempt to divide their unity. Moreover, they need to protect this blessing through obedience and strengthening their religious traditions as well as social cohesion.

In another lecture entitled ‘The Crisis of Knowledge’ at Seri Budiman Hall, UiTM, Shah Alam, Shaykh Hamza shed some light on the problems suffered by the contemporary human consciousness whereby terms and problems are no longer defined at their deep level. While as a matter of fact, every institution has its own underlying philosophy that needs to be addressed so as to resolve problems therein. In respect to knowledge, Shaykh Hamza claimed that it has been defined by a materialistic and hegemonic civilisation. On the other hand, our tradition owns a set of epistemological assumptions that are different from those of the current dominant models around the globe. Shaykh Hamza contended that without realising this, our learning institutions are becoming victims of the other’s worldviews that does not share our basic principles. Shaykh Hamza hence stressed that education in Islamic tradition is in fact a form remembrance (tadhakkur) especially on the sacred covenant that human race has already took to recognise Allah as the only Lord and Creator while in the modern institution of learning God has been removed from academia. In order to overcome these crises of knowledge, Islamic learning institutions need to employ both methods of tarbiyyah and ta’dib (moral and behavioural mentorship) whereby teachers are at the same time spiritual instructors for students.

Shaykh Hamza also delivered an enlightening lecture at the Masjid Wilayah; Kuala Lumpur entitled ‘The Devil’s Trap’. In the lecture he highlighted the fact that the devils now possess an unprecedented tool to seduce human race, namely the informative and communicative technologies that are now represented by the Internet, television, films, and music. He highlighted the fact that media violence had now increased in quantity and turned to be more graphic, sexual and sadistic that caused an average child by the age of 18 years old to witness 200,000 instances of violence and 16,000 murders. The rating of films is also a part and parcel of the problem whereby movies that are rated for general viewing now contains explicit sexual and violent displays. The same case is similar with popular songs in which drug and alcohol usages are explicitly highlighted. All these has eventually brought about critical ailments within the modern societies ranging from the spread of venereal disease, HPV virus causing cervical cancer, pathogenic sexual behaviors, and drug addiction.

During a benefit dinner held at IAIS Malaysia, Shaykh Hamza presented another lecture entitled ‘Higher Education for a Higher Purpose’. In this lecture Shaykh Hamza reiterated his concern on how modern educational systems has transformed its core objective as the means for students to earn a livelihood rather than making a life. In its origin, Islamic education is a tradition of service whereby technologies and knowledge are developed for the sake of servicing others. Therefore the restoration of philosophy in our educational systems is in fact a crucial step to be taken into account. Furthermore, Shaykh Hamza claimed that the liberal arts, which were once at the center of Islamic tradition, have been removed from the current Islamic educational system. Therefore it is of utmost importance to recentralise this subject in our intellectual culture, as Islamic educational system needs to employ a holistic programme by inculcating intellectual, moral, and spiritual virtues. On

Shaykh hamza yusuf visit to klevent repOrtS

9September - October 20148 September - October 2014

A work by the Institute’s Founding CEO, Professor Mohammad Hashim Kamali, Moderation and Balance in Islam: Th e Qur’anic Principle of Wasatiyyah (Kuala Lumpur: IAIS Malaysia, 2010) was recently translated into Malay by Tan Sri Dr Syed Hamid Albar, a Malaysian politician and former cabinet minister, as Wasatiyyah dalam al-Qur’an dan Sunnah (Kuala Lumpur: MPH, 2014). Th e book launch ceremony, held at IAIS Malaysia on 9 September 2014, was offi ciated by a special guest, the Minister of Communication and Multimedia, Dato’ Seri Ahmad Shabery Cheek. Th e ceremony also included speeches by Kamali, Syed Hamid and Shabery, and ended with a book signing ceremony and press conference.

Kamali said in his speech that beneath every translation lurks a narrative, at times the translator himself functioning almost like a co-author, whose choice of language and vocabulary mediates the diverse understandings between diff erent language communities. Th e book concerns both the conceptual dimension of wasatiyyah as well as its application. As a virtue the scope of wasatiyyah is wide but it has especially close affi nities with justice (‘adl) (which it can regulate) and wisdom (hikmah). Its application is always contextualised and gradual, paying respect to local custom (‘urf) and conditions. What is ‘moderate’ is synonymous with what is the ‘best’, as understood by reading together the Qur’anic verse concerning ummatan wasatan (the middle nation) (2:143) with that on khayr ummatin (the best of nations) (3:110). In essence though, wasatiyyah aims at avoiding extremism.

Sharing his experience in translation, Syed Hamid emphasised translation as a creative interpretive act, and thus the importance of appreciating the inter-twining of concepts and ideas as well as the subtleties of expression, particularly when what is conveyed in one language may not carry the same nuances in the other language. Specifi c vocabularies which have acquired special signifi cance must thus be translated with the same worth in the other language.

In his speech, Shabery Cheek highlighted the importance of the subject of wasatiyyah to confront stigmas of Islam as extremist and fundamentalist which gained currency in the aftermath of the Iranian Islamic Revolution in 1979 and Muslim resistance to Soviet Union in Afghanistan. But the idea of “fundamentalism” was appropriated from Christian discourse as to who has the “purer” version of Christianity and more faithful to the original teachings of Christ. Yet “fundamentalism” should be a good term as it simply means sticking to the “fundamentals” of religion. In Ghazalian parlance, that means nurturing mahmudah (praiseworthy) traits and eschewing those which are madhmumah (blameworthy).

Book launch of Wasatiyyah dalam al-Quran dan Sunnah

by Tengku Ahmad Hazri

top of that, the programme needs to converse with current cultures and the critical ideas that shape modern societies. In this lecture, Shaykh Hamza also elucidated on the project of the Zaytuna College in promoting Islamic liberal arts education in the US, their achievements as well as resources that they already possess at present.

At the beginning of the visit Shaykh Hamza paid a cordial visit to the Ministry of Higher Education of Malaysia and had a short meeting with the second Minister, His Excellency Dato’ Seri Idris Jusoh in his offi ce. He also visited Professor Syed Muhammad Naquib Al-Attas at his residence and had a discussion with the renowned scholar. Furthermore, he attended a programme organised by Darul Murtadza in Setiawangsa, Kuala Lumpur, visited Nur Innai Bookshop and Nur ‘Ala Nur Academy in Seri Hartamas, and attended a networking dinner organised by Yayasan Dakwah Islam Malaysia (YADIM). Th ere were also closed-door meetings organised at IAIS Malaysia and at CASIS-UTM with some respected society leaders and scholars. Shaykh Hamza had also entertained two media interviews, the morning talk-show on TV Al-Hijrah and a radio interview at IKIM.fm in which he off ered words of advice to the Muslim society in Malaysia.

hikmah

I looked at my fr iends, and did not fi nd a bett er fr iend than safeg�arding the tong�e. I thought about all the dresses, but did not fi nd a bett er dress than piet�. I thought about all the t��es of wealth, but did not fi nd bett er wealth than content�ent in litt le. I thought about all t��es of good deeds, but did not fi nd a bett er deed than off ering good advice. I looked at all t��es of sustenance, but did not fi nd a bett er sustenance than patience. – Say�idina Umar al-Khattab

9September - October 20148

On 23 October 2014, IAIS Malaysia organised a Research Fellow Seminar (RFS) with two presentations delivered by Dr Daud Abdul-Fattah Batchelor, Associate Fellow at IAIS Malaysia, and Brother Mohd Fariz Zainal Abdullah, Head of Administration and Human Resource Division at the same institution. In his reflective talk, entitled “The Origin of Adam and Eve,” Dr Daud Batchelor presented his original thoughts and postulations on the creation of Adam and Eve in the process of biological evolution. This research is intended to harmonise the Qur’anic verses on the creation of human beings with modern scientific evidence.

On the second part of the seminar, Brother Mohd Fariz familiarised the audience with a tentative plan of IAIS Malaysia events and conferences in 2015. Research Units of the institute were also reviewed and adjusted at the seminar. At the end of the programme, Brother Mohd Fariz emphasised that the IAIS Malaysia researchers should apply the Islamic principles of Maqasid al-Shari‘ah and Wasatiyyah in their research and policy recommendations.

rFS: The Origin of Adam and eve & IAIS research on Maqasid

by Elmira Akhmetova

event repOrtS

On 29 October 2014, IAIS Malaysia held its regular Research Fellow Seminar (RFS) by hosting Prof. Dr. Muhammed Haron who is concurrently Associate Professor at the Department of Theology and Religious Studies, University of Botswana, and Associate Researcher in the ‘Study of Islam’ programme at the University of Johannesburg. Prof. Harun discussed an interesting topic entitled Muslim Higher Education in Southern African Region: From Secular Tertiary Institutions to Dar al-‘Ulum. He explained that Muslim tertiary educational system in that particular region made gradual progress along two lines of different systems namely the modern educational institutions and the classical madrasah (Dar al-‘Ulum) which started in mid 1970s and early 1980s. The challenge now for the Muslim community is to integrate these two types of institutions in a balanced manner. Prof. Haron elaborated that two major developments have taken place in Southern Africa with regard to Muslim higher institutions.

Firstly, the classical institutions such as Dar al-‘Ulum have extended their global reach and now become an agent for Islamic theology and legal learning. Secondly, some secular learning institutions have also introduced Islamic studies courses for Muslim students. These two developments, Prof. Harun contended, are not without their own dynamics. For instance, the classical madrasah institutions are faced with the challenges of globalisation, modernisation, and secularisation in their effort to be relevant in the modern world. The challenges are complemented with their existence in the predominantly non-Muslim environment. Despite their capabilities in producing students with certain sets of religious knowledge, classical institutions suffered from their own predicament which is their shortcoming at providing skilled personnel to society. Career choices for students who graduate from these institutions are limited to Imam in mosques, madrasah teachers, and marriage officers. Prof. Haron examined different models of madrasahs in his presentation. Islamic studies courses in the modern universities are subsumed under religious study programmes in which multi-disciplinary subjects are offered such as sociology of religion. This has also invited criticisms from traditional scholars from the Dar al-‘Ulums.

Some proposals have been tabled as a result to integrate these two types of institutions so as to enhance needed skills among the students. An elementary instance of this initiative could be seen in 2013 when the International Peace College of South Africa along with a madrasah, Dar al-Arqam and Islamic Council of South Africa (ICSA) offered a joint graduate programme with the International Islamic University, Malaysia (IIUM) on Islamic Law. Moreover, the universities have also opened their door for students from Dar al-‘Ulum to pursue post-graduate education.

rFS: muslim higher education in Southern African region

by Ahmad Badri

11September - October 201410 September - October 2014

prof. Dr mohammad hashim kamali has written an article “Separation of Powers: An Islamic Perspective,” Islam and Civilisational Renewal Vol. 5 No: 4 (October 2014). He is the co-author of “Islamic Finance: Issues in Sukuk and Proposals for Reform,” published by The Islamic Foundation, Markfield, United Kingdom & IAIS Malaysia, 2014, pp. ix + 196. He presented on “Islam and Environment: An Examination of the Source Evidence” at the International Conference: Developing Synergies between Islam and Science & Technology for Mankind’s Benefit, IAIS Malaysia, 1-2 October 2014. His new book, Afghanistan’s Constitution Ten Years On: What Are the Issues? was published by AREU, Kabul, NOvember 2014. His other book, The Middle Path of Moderation: The Qur’anic Principle of Wasatiyyah is due to be published by OUP in mid-2015.

Assoc. prof. Dr mohamed Azam mohamed Adil is currently editing and preparing chapters in book Issues & Development of Islamic Law in Malaysia (together with Prof. Kamali). He contributed a chapter in a book entitled Islam dan Tajdid – Tinjauan Isu-isu dan Perspektif Semasa published by Persatuan Ulama’ Malaysia, 2014. He was live interviewed on TV Hijrah Assalamu’alaykum slot discussing on Perlembagaan Malaysia - Konsep Raja Berperlembagaan on 9 September 2014. He was again interviewed (pre-recorded) for TV Hijrah on Hari Malaysia which was aired on 16 September 2014. He was on Hajj leave from 22 September to 3 November 2014.

Dr Daud Batchelor was Chair of the Organising Committee (jointly with Professor Mohamed Azam), for the successful International Conference just held at IAIS on Developing Synergies Between Islam and Science & Technology for Mankind’s Benefit on 1-2 October, 2014. To promote the event Daud was interviewed on the TV Hijrah programme, “Assalamu’alaikum” on Saturday, 27 September. Thirty-seven papers were delivered including a sizeable number by distinguished international scholars (Event report here included). Dr Daud presented Conferences papers on “Reducing Wasteful Consumption through Waste Avoidance and Islamic Approaches of Self-Improvement (Tazkiyah) and Contentment (Qana’at)”, and together with Ahmad Badri on “The New Approach in Western Science to Understanding the Nature of Life, in Terrence Deacon’s ‘Incomplete Nature’: An Analysis from Islamic Perspectives”. Dr Daud is leader of the IAIS Science, Technology, Environment and Ethics unit. On 22-31 August, he attended the stimulating Summer School on Islam and Science held in Paris. As an editorial committee member for the ICR and IAIS Bulletin, he is engaged in review, editing and revision of articles and participates in planning meetings. He serves as member of the Peace and Security Forum (PSF) working group.

Dr Sheila Ainon yussof presented her Policy Issues Paper draft on “Maqasid-Based Takaful Audit” at the fourth Maqasid Working Group meeting on 16th October, 2014. She submitted her research report on IBFIM training on “Shari‘ah Framework and Governance in Islamic Finance”, where she attended as a participant, on 10th September, 2014 and to be published in forthcoming issue of IAIS bulletin. She moderated one of the sessions at the International Conference: Developing Synergies between Islam and Science and Technology on 1st October, 2014. She also reviewed an article for publication in the ICR Journal.

Dr elmira Akhmetova’s short piece on Ibn Sina is published on the IAIS Website under the Architects of Civilisation section. She presented a paper, entitled “GM Food Towards Enhancing the Well-Being of Humanity: Expectations and Realities” at International Conference on Developing Synergies Between Islam and Science & Technology for Mankind’s Benefit,” organised by IAIS Malaysia in 1-2 October 2014, and also served as chief rapourter and a member of the organising committee of that event. Akhmetova recently wrote a short piece, entitled “Lessons from the Arab Spring: Expectations and Current Realities,” for Diplomatic Voice of IDFR; and submitted a full-paper, entitled “Woman and Youth as the Citizens of an Islamic Government: The Qur’anic Perspective and Current Realities,” for 2nd International Conference on the Qur’an and Sunnah 2015, “Revelation and Science in the 21st Century,” which is organised by Department of Qur’an and Sunnah, IIUM. She is currently engaged in two main research projects, which are: “Epistemological and Conceptual Problems in Defining Religion,” intended to be submitted to Intellectual Discourse (IIUM) journal, and “The Issue of Women in the Writings of Musa Jarullah Bigiyev: Emancipation-Empowerment-Exploitation,” for Tatarica journal, Kazan State University, Russia. She serves as a co-editor of the Peace and Security Forum 2013 proceedings volume, entitled “Islam and Diplomacy: The Search for Human Security;” prepares short pieces for the ICR, Bulletin and IAIS website.

Abdul karim Abdullah (leslie terebessy) has submitted a paper on the ‘Economic benefits of risk sharing,’ for the October 2014 issue of the ICR. He is also copyediting papers for the same issue. In addition, he is writing a section on Hudud in Nigeria, to be included in a chapter in Professor Kamali’s revised and expanded edition of a book on hudud. Moreover, Abdul Karim is writing a piece on literature for the section on Art on the IAIS Website. He is also preparing a presentation on the “preservation of wealth,” as one of the maqasid (objectives) of the Shariah.

reSeArCh, pUBlICAtIOn AnD COnFerenCe preSentAtIOn

11September - October 201410

tawfique al-mubarak is currently revising a paper on risk management and maqasid al-Shari’ah to be sent for a journal. He has also submitted a paper for the 7th IIUC International Conference on proposing an alternative poverty alleviation model for Bangladesh. At the same time, he is preparing a presentation for the MTCP-ILIM’s course on Management of National Halal Certification and International Relationship in Halal Industry, and two more conference papers for the 10th ICIEF and The First International Conference on Shari’ah Oriented Public Policy in Islamic Economic System. His paper ‘Rural Development Scheme (RDS) of the Islamic Bank Bangladesh Limited (IBBL) and the Conventional Microfinance Institutes in Bangladesh: A Comparative Analysis” has been published as a book chapter entitled Islamic Microfinance for Sustainable Development edited by Nasim Shah Shirazi, Abdelrahman Elzahi, and Ishraga Khattab, from IRTI, Jeddah recently in 2014.

tengku Ahmad hazri has been engaged with several ad hoc projects including on Islam and constitutionalism (for which he was also interviewed alongside Prof Hashim Kamali and Dr Mohamed Azam Mohd Adil) and on promoting peace in Myanmar through enhancing Buddhist-Muslim relations. Also active in event management, he has been responsible for organising several public events at the Institute, and was moderator at a recent Research Fellow Seminar and at a public lecture on “Muslim Higher Education in the Southern African Region: From Secular Tertiary Institutions to Dar al-‘Ulums” by Dr Muhammed Haron. As editorial member of the ICR and Bulletin, he reviews, edits and proof-reads contributions. Currently he continues research on constitutional reforms in the Muslim world.

Ahmad Badri Abdullah has recently completed a paper for the ICR entitled ‘Thematic Induction (al-Istiqra’ al-Maṭnawī) as the Methodological Tool of Maqāṣid al-Sharīʿah: An Approach To Develop Sharīʿah Objectives That Satisfy Current Societal Demands’, which is under-going revision. He has presented a joint paper with Dr. Daud Abdul Fattah Batchelor entitled ‘The New Approach In Western Science To Understanding The Nature Of Life in Terrence Deacon’s Incomplete Nature’: An Analysis Through Islamic Perpectives’ in the International Conference: Developing Synergies Between Islam and Science & Technology for Mankind’s Benefit. He has also written an event report for the IAIS Bulletin on the recent visit of Shaykh Hamza Yusuf to Kuala Lumpur. His article entitled ‘Positioning Halal Industry As The New Catalyst for Malaysia’s Economic Impacts On Foreign Countries’ has already been accepted to be published in the ‘Diplomatic Voice,’ a quarterly publication of the Institute of Diplomacy and Foreign Affairs (IDFR), and will be available at the end of October. He is now preparing an article on the biography of ‘Izz Al-Din ibn ‘Abd al-Salam for the ‘Architect of Civilisation’ and also expanding his viewpoint in the previous July ICR entitled ‘Halal Vaccine and the Ethical Dimension of Vaccination Programmes’ to a full article.

thAnk yOU, Dr kArIm CrOw

Dr Karim Douglas Crow served as Principal Fellow of IAIS Malaysia since 2008 and has been involved with many programmes and initiatives ever since. His main research and publications focused on rationality (‘aql) in Islam, Islam and modernity and Sunni-Shi’i relations. His research interests at IAIS Malaysia also included civilisational trends in Muslim societies and the influence of Euro-American culture, as well as the Peace and Security Forum joint initiative between IAIS Malaysia, the Cordoba Foundation, IDFR and Diplomatic Institute of Qatar. He earned his M.A.

and Doctorate from The Institute of Islamic Studies at McGill University. Originally from Beirut of Lebanese and American parents, he also studied in the American University of Beirut and used to teach Arabic language and Islamic thought in Columbia University and New York University. He also served as Consultant for a Peace Education Programme in Acheh, Indonesia. At IAIS, he chaired the Research Fellow Seminar of IAIS Malaysia, and the website section on Architects of Civilisation. He was member of Library committee, ICR editorial, Research and Website committees. IAIS Malaysia wishes him well in his continued personal and professional endeavours.

Prepared by Mohd Fariz Zainal Abdullah

12 September - October 2014

eventS At IAIS mAlAySIA

DAte eventS

3rd September Shaykh Hamza Yusuf in Malaysia 2014 Benefit Dinner: Higher Education for a Higher Purpose

9th SeptemberBook Launch: Wasatiyyah Dalam Al-Quran dan Sunnah, Malay translation of Professor Mohammad Hashim Kamali’s Moderation and Balance in Islam: The Qur’anic Principle of Wasatiyyah

1st – 2nd October International Conference Developing Synergies Between Islam and Science & Technology For Mankind’s Benefit

29th OctoberPublic LectureMuslim Higher Education in the Southern African Region: From Secular Tertiary Institutions to Dar Ulums by Professor Dr Muhammed Haron