CHARTER OF MODERATION IN RELIGIOUS PRACTICE

Transcription

1 CHARTER OF MODERATION IN RELIGIOUS PRACTICE The purpose of this section is to present the details of a charter that will guide life and religious practice of the Muslim community in Singapore in order to always remain within the parameters of moderation. INTRODUCTION Islam encourages moderation. Extremism is the opposite of moderation. Extremism results in various ugly outcome to the individual, family, society, religion and the country. As development in information technology enables an open environment in comunication, there is an urgent need to improve efforts in ensuring that the community is always within the parameters of moderation. The Charter Of Moderation in Religious Practice is an iniative to establish the benchmarks on moderation in religious practice for the community to avoid ambiguity and confusion. Such clarity will facilitate efforts in public education and control. It will also facilitate efforts in closing the gap between the various differences which sometimes throw various parties into extreme conflicts. This charter is a model not only for handling the issue on moderation in the framework of relationship between Muslim and non-muslims, but more importantly to strengthen moderation in the relationship among the Muslims themselves. We are of the opinion that it is important for Muslims to be able to be moderate among themselves before they can do it with others. However, what is more important is that Muslims will require unity in moderation in facing greater future changes. We must learn from events in other countries and the reality of the Muslim ummah in the world, that the Muslims main misfortune is not because of the lack of resources but unity in facing mutual problems and to mutually help each other. Whilst it is true to say that the situation in the Muslim community in Singapore is better, we cannot take it easy and wait for something undesirable to happen before taking action. We are confident of the continuing and increasing resurgence of Islam which is becoming more obvious.

2 This makes Islam more important in the life of the Muslims. More people will look at a certain issue from a religious perspective, more will search for religious views on matters related to everyday living, more people will come forward to voice out their views taking into account religious teachings and, more will come forward in the effort for progress in religious aspirations. Without clear parameters separating moderation and extremism, there is the possibility of encounters that result in conflicts and misunderstanding between Muslims and non- Muslims and among the Muslims themselves. A POLICY STATEMENT Islam supports moderation in aqidah, ibadah, muamalah and da wah. Whatever action and practice in Islam by individuals, institutions and the general public should avoid all forms of extremism. Extremism is an act that goes over the limits of what it should be, whether from the point of syara, customs or rationality. This involves the following characteristics; 1. Interpreting nas with a strict interpretation and conflicting with syariah and its basic purpose that result in difficulties for ownselves and others. 2. Making it burdensome in understanding the meaning of divine revelations; this is not demanded from a Muslim. 3. Making it obligatory on ownselves and on others what is not made obligatory by Allah taala, whether acts of devotion and the like, even though the particular practice is encouraged in Islam Making it haram or forbidding what is made halal by Allah taala for the purpose of devotion (ibadah). 5. Omitting basic matters in life or part of it like refusal to eat and drink, sleep and marry on the basis of devotion. 6. Excessive in adulating or condemning others. CHARTER ON MODERATION IN RELIGIOUS PRACTICE The following is the standpoint that needs to be taken to ensure moderation in da wah; 1 This consideration is related to the ability of the individual or group or particular community or consideration of other benefit and detriment.

3 1. We are committed to respect the principles of democracy in social interaction and in ensuring progress of the Muslims s aspirations. It is also on this premise that we are committed to always abide by the laws and procedures in our actions. 2. We are committed to always safeguard peace; we are not harsh and violent in religious practice and in achieving our aspirations. We understand jihad in its broader meaning. Armed jihad is only on those who declare war on us. 3. Diversity is part of the norm of nature created by Allah taala; therefore, we should face it positively. We are not hostile to differences and diversity in whatever form in matters relating to religion, nation or culture. We wish to establish relationship on this diversity on the basis of peace and harmony via coexistence. Our relationship is based on mutual respect and the desire to promote understanding, tolerance and confidence among each other. 4. We believe that Islam is a comprehensive way of life and we reject the isolation between worldly and religious affairs. Despite that, we consider a secular state positively in that it guarantees freedom in religion, recognising the positive role of religion in developing the society, does not strive to marginalise the role of religion and it is a neutral means with which to guarantee harmony in social and religious practice. It is in reality, a practical choice for the minority Muslims in Singapore. 5. We love this country and it is in our mutual interest to ensure its progress, continous development and prosperity in all fields guided by the principles of our religion. We accept the Singaporean feeling hand-in-hand with the national identity and our religion. This diversity in identities will certainly give rise to conflicts in certain situations, but we are committed to look for a common meeting point for a fair and equal share. Whatever differences that arise should be handled according to the principles of democracy and legal procedures via a peaceful process. 6. Da wah is part of the responsibility of the Muslim ummah and is conditional upon its honour. It must be done with consideration of maqasid syar`ah and the principles of handling benefits and detriment. Da wah cannot be implemented in a manner that it will cause a bigger detriment or eliminate a bigger benefit. 7. In matters related to fiqh, we recognise the Hanafi, Maliki, Asy-Syafi and Hanbali as schools of thoughts that may be practised by any Muslim in Singapore. Similarly we recognise the views of the respected and mujtahid ulama of the majority of Ahlus Sunnah Wal Jemaah. Despite that, in all official affairs, Asy-Syafi i is the official mazhab (school of thought). 8. In matters related to aqidah, we acknowledge as safe the views of the past Salaf and those who take after the principles of the later Salaf. We also acknowledge the views of the mazhab of Abu Musa Al-Asy ari and Abu Mansur Al-Maturidi as part of

4 Ahlus Sunnah Wal Jemaah. 9. That khilaf (differences in opinions) does not only happen in areas supported by nas that are qat ii in nature. In matters that are not supported by such nas, there may be khilaf in the areas of aqidah, ibadah and social realtionship. 10. Khilaf in matters not supported by nas may be accepted as long as such views are supported by evidence that are consistent with Usul Fiqh. The type of khilaf that cannot be accepted are those that does not go through procedures agreed upon by the majority of ulama. 11. Allowing followers of other mazhab to practise acts of devotion in the same mosque, and each one may have their own imam in congregational prayers or Friday afternoon prayers. 12. One cannot claim their jemaah or group is the only Islamic Jemaah and anyone who does not join the particular jemaah/group or organisation is considered out of the Islamic jemaah and condemned. 13. In matters related to ijtihadi, one cannot claim that only his views are true and others are wrong, deviationist and bid ah. 14. Any opinion from man regardless of his position, however lofty it is, may be accepted or rejected except those of the infallible (ma sum) Rasulullah s.a.w. One cannot adulate anyone and treat him as ma sum and as a source of the truth. 15. One Muslim cannot escape from (Bara ) another Muslim. 16. One cannot term another as kafir. Judgement of kufr or kafir may only be passed by MUIS Fatwa committe. 17. Accepting that a Muslim does not turn kafir merely because of the following; a. Committing vice as long as he does not term vice as halal. b. Holding political positions in a non-islamic government, c. Living under a non-islamic government, d. Not being in certain organisations. 18. Accepting the practice of taqlid for the public and should avoid condemning taqlid openly. Therefore, one cannot make taqlid obligatory on everyone. 19. Do not make the subject of khilafiyah as a source of controversy, polemic, and conflicts in society. Objective and scientific discussions are encouraged at a suitable place and time.

5 20. Do not term others kafir, fasiq, committing bid ah and no character bashing, as well as not calling others by ugly names on the subject of khilafiyah or, because khilaf happens or, because of the evil in particular individuals. 21. Do not discuss matters that are trivial and non-beneficial to society. 22. Bid`ah idhafiyah, tarkiyah and iltizam are khilafiyah isssues in fiqh and should not be made a source of conflicts in the society. 23. Rejecting uzlah and isolating oneself altogether from a society that is rife with disobedience, because Islam is a religion of da wah and struggle. 24. Accepting sufism and tasawuf which are soul cleansing and being near to Allah taala as allowable. There is khilaf among the ulama on this subject; every opinion from the respected ulama should be upheld except when there is Fatwa prohibiting it. 25. Accepting that inspiration and kasyf are gifts from Allah taala for His pious servants. It may only be a guideline if it is not contradictory with syara. 26. Accepting that fatwa and the opinions of the ulama are very much related to time, condition and environment. A particluar fatwa may change according to time, condition and environment, as long as it does not involve matters that are qat ii. 27. Respecting the authorities and critisising politely are part of good manners in Islam and a manifestation of moderation. Whatever action contradictory to those stated above, is considered extremist action that can be acted upon. CHERISHING MODERATION & FACING EXTREMISM To cherish moderation in the observation of Islam, the following are general measures that are required; 1. Widely communicate precise Islamic Tasawur to the society. May consider to absorb Islamic Tasawur as a full-time subject in schools. 2. Popularise the sciences on syariah among Muslims, sciences covering Hadits, Ulum Al-Quran, Usul Fiqh and Qawa`id Fiqhiyah to open up their minds on the broader perspective of Islam on any one issue. 3. Popularise learning of comparative fiqh to open up their minds on the diversity of opinions of the ulama on any one issue.

6 4. Popularise contemporary fiqh views. 5. Streamlining ulama s viewstand on important issues. 6. Interaction with extremist groups via dialogue and discussions. 7. Narrow the gap between the ulama, leaders and youth. 8. Clarify issues that arise. 9. Do not handle extremism via extreme and harsh measures. 10. Safeguard manhaj syar ii in istidlal and istinbat when handling a judgement. 11. Avoid polemic, clamour and opposition among the general public. 12. Be careful in matters that may provide non-muslims with arguments against Muslims.