Islam: Is It A Principal or A Tool?

Loose translation of ‘Islam – Prinsip atau Alat?’ written by Dr. Mohd Asri Zainul Abidin (http://drmaza.com)

I have received a number of emails requesting me to state my standpoint to the media concerning the issue of teaching science and mathematics in English. Some have asked for my backing to provide textual evidences from al-Quran and Sunnah proving that the struggle to eradicate the usage of English in teaching those two subjects is indeed a religious struggle.

I am grateful of the trust and expectation given to me. However, at the same time, it forces me to take a deep breath as I try to relieve the apprehensiveness I am feeling over that request. It is alarming to see the religion being used as a means to sell or legalize or secure the triumph of a certain issue or ambition whereas the religion should be regarded as a principle and not a tool to achieve a certain goal.

Personally, I may support the usage of either Malay or English as the spoken and written language to teach the two subjects. That falls under the category of temporal life’s affair in which humankind has the freedom to choose based on their wisdom. The authority has the right to make their judgment. The rakyat (people) also have the right to give their recommendations. Time and place may have its influence in determining the best action or option.

Islam never states that we must learn science and mathematics using only English or Malay or Arabic or other languages. Islam only commands that Muslims must act wisely. This is an open-ended matter and different opinions will be given based on the different background of thinking. In this type of affair, Islam does not provide a definite directive to point who is right or who is wrong. At this point, I feel that it has to be clarified once again that there is a difference between employing Islam as a principle and as a tool.

When we regard Islam as a principle, it means that we position Islam as a platform and guidance. We see the rights and the wrongs of any issue based on the principles of Islam. We judge every concern using the scale of Islam and we abide by the result even though it does not favor us.

This is as commanded in the al-Quran in Surah al-Nisa verse 135 (translated as):

“O You who believe! Stand out firmly for justice, as witnesses to Allâh, even though it be against yourselves, or your parents, or your kin…”

In Surah al-Maidah verse 8, Allah states (translated as):

“O You who believe! Stand out firmly for Allâh and be just witnesses and let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety, and fear Allâh. Verily, Allâh is Well­Acquainted with what you do.”

On the other hand, when Islam is regarded as a tool or bait, it is actually being used as a means to achieve a certain objective whereas that objective is always sectarian or individualistic in nature rather than for the true interest of Islam. The religious texts will be interpreted or manipulated so that a certain view, though it is erroneous, can be defended or justified. Or, the religion will be utilized in such way that people will be attracted to him or will believe him even if his depiction of the religion contradicts the truth about the religion.

This deed is condemned by Allah as stated in Surah al-Nahl verse 116-117 (translated as):

“And say not concerning that which your tongues put forth falsely: "This is lawful and this is forbidden," so as to invent lies against Allâh. Verily, those who invent lies against Allâh will never prosper. A passing brief enjoyment (will be theirs), but they will have a painful torment.”

Unfortunately, throughout the Muslims’ history, we can see a prevailing tendency to use the religion as a means to achieve something. The resulting impact of that tendency is deep and dangerous. Significant amount of blood has been shed because of it. For instance, the Mazhab Shi’a and Khawarij did not exist during the administration of Abu Bakr, Umar and ‘Uthman. The two streams of thought were born when a political crisis occurred in ‘Ali’s era caused by an unresolved issue that extended from the end of Saidina ‘Uthman’s administration.

It stemmed from political issues that were raised during ‘Uthman’s time and mushroomed to become religious sentiment. The mazhab Shia was then born consisting of its own unique doctrine starting from the controversy on ‘Uthman and progressed into the system of belief with reference to the Ahlul Bait. The oppression practiced by the Shia under the political regime of Bani Umayyah as well as ‘Abbasiyyah incited the emergence of various kinds of belief and religious substantiation in that faction.

Therefore, after going through a long political history filled with many different phases, the mazhab Shi’a transfigured into the form that we can see today. It fundamentally started off with a resolvable issue. Khawarij came into being in a similar manner. It started off with the dissatisfaction of a group of people over ‘Ali’s standpoint in handling Mu’awiyah leading to the formation of the Khawarij faction which was initially politically driven but transformed into a religious channel that denounce ‘Ali, ‘Uthman, Mu’awiyah and whoever did not join up with them.

In justifying their act of denunciation, they utilized a dangerous method in which every sinner is deemed as kufr (defiant to Allah’s commands). ‘Ali and Mu’awiyyah and even ‘Uthman were considered by them as not judging based on the rulings of Allah and therefore, they were deemed kufr. Their slogan was, “There is no ruling except the rulings of Allah”. On that slogan, Saidina ‘Ali said, “A righteous slogan but with a wicked intention.” ((Al-Khatib al-Baghdadi, Tarikh Baghdad, 304/10, Beirut: Dar al-Kutub al-’Ilmiyyah) There was a widespread bloodshed caused by the friction between the army of ‘Ali and Khawarij.

This is a case in point of how dangerous it can be when the religion is used as a tool for politics or any other ventures. It can potentially turn into a never-ending misunderstanding specifically among the ignorant ones such that they become incapable to differentiate between the genuine political issue and the true religious issue. If the issue is purely political, Islam leaves it to the individuals involved to use their wisdom in determining the option that is most beneficial to humankind. If it is an issue that is related to Islamic belief and decree, the yardstick used to measure its rights and wrongs has to be the al-Quran and Sunnah and not the view of partisan politics.

Because of that, we must differentiate between politicking based on the principles of Islam and politicizing Islam. If the politicking is founded on Islam, it will liberate the person from the realm of fanaticism, reckless judgment, sectarianism, extreme animosity and all the indecent morals. The only foundation is the principles of Islam and he is willing to abandon the view of his party or faction as long as his principles are upheld.

On the other hand, politicizing Islam means that the religious texts are being manipulated to justify certain political acts. We can see that in the ‘political drama’, the tendency to politicize the religion will cause the individuals involved to lose their standpoints and interchange their principles and ethics. The only standing feature they have is that the religious texts will be continuously manipulated irrespective of whether it contradicts their standpoints.

Throughout the history, the act of manipulating the religion for political purposes has been committed by both the rulers and the group opposing the rulers. Religious texts will be used by both sides as evidences, though irrelevant, to support their struggle and retain their followers who are possessed with religious sentiments. Moreover, it is recorded in history that one of the factors that contributed to the materialization of fabricated hadith is politic.

Thus, fabricated hadith that supported the Shi’a, Mu’awiyah, ‘Abbasiyyah and the likes of it emerged. The group of people who are manipulating the religion driven by their hunger for rewards and positions can be found everywhere. They are always prepared to chorus religious texts to back the slogans or actions of the rulers.

As a counterattack, the religious cluster that is opposing the rulers will also chorus religious texts to legalize their actions. Consequently, the real function of the religion will vanish. Rather than functioning as an enlightening religion that guides mankind, it has been transformed into a tool for men to step on to reach their goal.

It is indeed our duty to politick based on the religion. However, we have to always be cautious because if we are not careful, we can lose our footing and will in turn assume the tendency to politicize the religion. Similarly, we are commanded to trade based on the principles of Islam but we must be cautious to avoid an instance where we would trade Islam instead. Because of that, make an effort to differentiate between using Islam as a principle and using Islam as a tool. Differentiate between politicking based on Islam and politicizing Islam.