THE impending meeting between leaders of the two political parties representing the country’s majority Bumiputera population is a golden opportunity to resolve some, if not all, of the prevalent Muslim dilemmas.
Muslims are in a dilemma because they seem to be falling between two stools. They are forced to live in one of “two worlds”. One always seems to be better than the other.
An example is the choice between the “ancient” and “modern” world. Should they hold on rigidly to the forms of the teaching, or should they opt for the substance that led to a great civilisation?
How can Islam espoused by Prophet Muhammad almost one and?a-half millennia ago, reconcile itself to the political, economic and social realities of today?
Some have prematurely concluded that the judicial and social principles of Islam of the old days are barbaric, and therefore outdated and irrelevant in today’s environment. But are these comments true and fair?
Obviously no. Islam is as relevant today as it was in the seventh century, and it is as applicable to day all over the world as it was on the Arabian Peninsula then.
The literal meaning of some injunctions may have changed with Lime, but the principles of the teachings remain valid.
In fact, the global nature of Islam is very much in evidence as Muslim communities are flourishing in almost every part of the world.
In Malaysia, Islam has always been the guiding beacon. Its principles are part of the Federal Constitution and forms the basis of the country’s social and economic development.
There is no need to compromise any of the authentic Islamic principles today, despite it being revealed so long ago.
Islam, too, is the fastest growing religion in many countries previously not normally associated with Muslims, such as the United States of America and Europe.
This brings up another Muslim dilemma. It relates to choosing between the “two worlds” from a geopolitical perspective -the West and the East.
While the former, dominated by non?Muslims, is enjoying an era of political maturity and stability, the latter consisting of many Muslim-led governments, is generally plagued with chaos and uncertainty.
The former is modern, rich and has a firm control of the global economy, while the latter is mired in backwardness, poverty and is constantly at the mercy of the West for sympathy and subsidy.
Why are some of these governments unable to bring forth a strong administration that can re position Islam as a religion that motivates Muslims towards excellence in all fields, political, economic and social?
Do we have to fight the West continuously? No, we don’t. As the West is superior in terms of knowledge, there is a need for Muslims to learn from it
Mediaeval Islamic civilisation owes much to the Greek scholars and thinkers. Similarlv, it is back to the classroom for Muslims. We should not ape the West, neither should we dismiss it altogether.
The other dilemma Muslims normally have to contend with is, between body and soul, which takes precedence? Should we feed the body or satisfy the soul first?
The Quranic and Prophetic in junctions on this are clear — strengthen the body and enrich the soul. Both have to be nurtured and provided with an ample supply of basic needs as well as supplements.
Related to this is the “this world or the hereafter” dilemma. Muslims have, on numerous occasions in the past, fallen victim to the notion that Islam is a religion solely for the afterworld.
Time and again, Muslims have been urged to forego their quest for success in this life for the sake of God’s pleasure in the hereafter.
Some even go as far as to dismiss a constructive role for this world Forget material development, they say. Strive only to fulfil the spiritual requirement. After all the world is a mere stopover in our journey towards the eternal after world.
But is this really the true teaching of Islam? Are Muslims supposed to be perennially poor? Should be content with being mere followers in this world as leaders in the hereafter? They have been promised the role of
This stand obviously runs counter to the teaching of the Prophet of Islam. Muhammad himself ensured that Muslims became a world power in every sphere of life.
Thus, immediately on his migration from Mecca to Medina, he started programmes to develop the economic status and material well being of Muslims.
With followers who were immaculate in character and prolific in entrepreneurial skill the Prophet managed to build a generation strong enough to rule a large part of the world.
A story was told of this great generation. When asked the reason for Muslim victories, the Roman officers informed their leader, Herculius, that the qualities of their adversaries were such that:
“During the night it seems they do not belong to this world and have no other business than to pray yet during the day, when one sees them mounted on their horses, one feels they have been doing nothing else all their lives.
“They are great archers and lancers, yet they are so devoutly religious and remember God so much so often that one can hardly hear talk about anything else in their company “
And for those who prefer figures, a study of the Quran has indicated that the word “this world” and “hereafter” both appear 115 times in the Holy Book.
Muslims do not have to choose one world over the other. Their life ~s actually a continuum from this world to the next. An excellent beginning here will ensure success in the hereafter.
It is hoped that the coming meeting between the two Malay?Muslim parties will help clear the air over matters that may have contributed to the misunderstanding of Islam such as the concept of state and administration.
The two may appear to be from different worlds, but are they really so? Both are strong proponents in revitalising Islamic injunctions and re?energising Muslims.
Both have many impeccable ulama, or religious scholars as well as umara, or political leaders.
One party has managed to lead in building a proud nation, now the envy of many of its contemporaries.
It is akin to building a mosque through sweat and grit. There may be leaks but that is not an excuse to tear the mosque down.
In the final analysis, it does appear that the ulama and umara should not compel Muslims to choose one over the other. They can, if they wish, help Muslims make the best of both worlds.
