Bulletin on Islam and Contemporary Issues

IAIS MALAYSIA BULLETIN ON ISLAM AND CONTEMPORARY ISSUES

No. 5 & 6, Nov 2011-Feb, 2012 (Dhul Hijjah - Rabiul Akhir 1433) ISSN 2231-7627 FREE

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. (Text from al-Tirmidhi and al-Nasa’i)

2NDINTERNATIONAL CONFERENCE ON ISLAM AND HIGHER EDUCATION IAIS Malaysia organised the Second International Conference on Islam and Higher Education in collaboration with the Yayasan Pahang (Pahang State Foundation), IKIP International College, International Institute of Islamic Thought (IIIT) East Asia and the Islamic Development Bank (IDB). (Read more p. 6)

THE FACETS OF WASATIYYAH IN ISLAM The Qur’anic principle of wasatiyyah – moderation & balance – applies to all levels of human existence from the individual, communal and international spheres. This essential Islamic virtue shuns extremism and violence and has important potential applications for social justice, ecological wellbeing and harmony between civilisations. IAIS Malaysia will be featuring facets of wasatiyyah in the context of contemporary issues of civilisational significance for the benefit of the Ummah and wider humanity. (Read more p. 2 & 10)

FOCUS • Peace, Security and Islam in the Post-US Hegemony Era (p. 3) (An Interview with Dr Chandra Muzaffar) ADDRESS • Peace and Justice in Islam by Seyyed Hossein Nasr (p. 5) International Institute of Advanced Islamic Studies (IAIS) Malaysia, Jalan Elmu, Off Jalan ARTICLES Universiti, OTHERS 59100 Kuala Lumpur • Moderation (Wasatiyyah) in Jihad (p. 2) • Events (p. 11) Malaysia • Islam and the New Sciences in Health (p. 8) • Conference Report (p. 13) www.iais.org.my • Rumi’s Educational Philosophy (p. 12) • Research Updates (p. 14) All rights reserved • Islamic Art : Form and Meaning (p. 16) EDITOR’S NOTE Focus: Interview with Dr Chandra Muzaffar Welcome to our 5th and 6th bulletin! We are featuring the second “Peace, Security and Islam in the Post-US Hegemony Era” installment of Dr Chandra Muzaffar’s interview. This issue also Part 2 features “Peace and Justice in Islam” from Seyyed Hossein Nasr, Interviewed by Tengku Ahmad Hazri and an interesting article on “Islamic Art: Form and Meaning” by Dr Karim Crow. Prof Osman has contributed an essay on Rumi’s educational philosophy. The segment on Hikmah features Chandra Muzaffar is a Malaysian political scientist and one of the country’s selected quotes. Our other features will keep you up to date on the leading public intellectuals and social activists. Currently he is Professor of activities of IAIS. ERIC WINKEL Global Studies at the Universiti Sains Malaysia (USM) and President of Editor the International Movement for a Just World (JUST), a Malaysia-based international NGO with a distinctive philosophy towards global affairs informed by universal spiritual and moral values, civilisational dialogue and MODERATION (WASATIYYAH) IN JIHAD sustained critique of global hegemony. (This article appears in two parts. Part two will be featured in the next issue of this Bulletin) Bulletin team IAIS Malaysia by Mohammad Hashim Kamali Q1: Should we succeed in spiritual and moral ethos concerned which is critical to the perpetuation Chairman I may start with an observation (al-Ancam 9:52). The Qur’an acts. There is an urgent need for confronting global hegemony, the about justice, freedom, equality, of global capitalism, is in crisis. Professor Mohammad from Seyyed Hossein Nasr also declares that “God loves Muslims and non-Muslims to implication is that there will be a love and compassion. If you look at And if you look at the economy: Hashim Kamali who wrote: “in modern times not the public utterance of evil understand the comprehensive shift in the balance of power in the the Occupy Wall Street movement, all these western economies, right in the West no vocabulary speech except by one who has and civilisational meaning of global order post-US dominance. there is again some hope because there at the pinnacle of the whole Advisor in the Islamic religion has been wronged” (al-Nisa’ 4:184). jihad.”3 Where is this leading towards? Will people are standing up to the one capitalist system—they are in deep Emeritus Professor Osman Bakar been so distorted, maligned, Broadcasting of evil and hurtful there be a new form of hegemony percent that controls forty percent trouble. So what does this tell us?— misunderstood, and vilified as speech is thus forbidden except Not many are aware that the or will there be a new global order of wealth in the United States of that there is something profound 1 Editor the word jihad.” Nasr added for the victim of injustice, or verses of the Qur’an which relate characterised by a different form of America. that is taking place. It is not a Eric Winkel that this is due not only to a witness in the courtroom. to armed combat, or which urge power arrangement? simple structural or cyclical change western media’s demonising They are permitted to speak the believers to engage the enemy So if you hear of people who are but a change which may herald in a epithets and constructions, but out and expose the facts even if fearlessly were revealed in the A1: It’s a little too early to say demonstrating in the squares of different time of civilisation. Contributors also to those extremist Muslims it involves utterance of hurtful context of war having broken Karim Douglas Crow who readily provide them words.2 We know, of course, out between the early Muslims how these things will develop but Lisbon and Madrid, young people in Sheila Ainon one thing we can be absolutely Greece and so on, they are protesting If we look at the weaknesses of the Tengku Iskandar with examples to justify their that distortion and misuse of and the Meccan polytheists, or Tengku Hazri propagation of the distorted jihad is by no means confined to when the Muslims were about certain—US hegemonic power is against something which has gone Soviet system and of capitalism, it image of this term. the western media as Muslims to face enemy warriors who declining even though it is putting terribly wrong and many of them is not difficult to understand—that themselves have become a were invariably more numerous up a fantastic fight to perpetuate its know what it is – this is the crisis of the crises of both systems in a sense, The essence of moderation in party to this distortion. The than the Muslims. In the face of dominance. We can say this is also capitalism. We have seen the crises reflect the inability of the human Technical the use of words and concepts concept of jihad fi sabil Allah such aggression, Muslims were a period of tremendous confusion of centrally planned economies, being to understand the primacy Norliza Saleh is to employ them for their true (striving in the path of God) not only allowed to fight but it Qamar Siddique and uncertainty. It is like, I suppose, command economies, the crises of of certain values and principles in meaning. This often neglected as contained in the Qur’an became a religious duty to fight the hour before dawn: it looks very the Soviet Union, of the Communist life, the way in which we try to aspect of wasatiyyah is captured and hadith “has been misused the enemy. Then again: “There bleak; it looks as if there is no hope states of an earlier period. Today shape our existence and most of all, in the explicit Qur’anic directive by the perpetrators of violence are those with whom you make in some instances. If you look at we are witnessing the crisis of what it shows is the consequences Published by: to Muslims: “And when you and terrorist acts against non- a covenant, but they break their International Institute of the Arab uprising for instance; it capitalism but it is not being seen as of a worldview that has attempted Advanced Islamic Studies speak you speak with justice” Mulim targets to justify such (IAIS) Malaysia, contd. p. 10 began with a tremendous promise, such mainly because the corporate to sideline the Divine—when we Tel: 03 - 7956 9188 but see what’s happening now. All media is part of capitalism. So they don’t look at the Divine, at God, Fax: 03 - 7956 2188 CALL FOR PAPERS & ANNOUNCING THE FORTHCOMING sorts of forces are manipulating the don’t want these things to be known at the transcendent Truth as the www.iais.org.my Arab uprising for their own agenda. and a lot of people are still deluded fundamental essence of our life. CONFERENCE And we are not sure what this will by the whole capitalist system Just because we pray and fast, that lead to. Nonetheless it is something and what it stands for. But this is does not mean that it is central “The Role of Awqaf in the Development of Islamic Higher which offers some hope. Maybe in undoubtedly a crisis of capitalism. to our lives. We have not made it Education: the Past, the Present, and Future Prospects” the long run you will have societies Why?—because it is seen in terms central to our lives in the real sense th Deadline: 30 July 2012 which are more rooted in their of financial instruments. The dollar, because if it is so then it would be

2 Nov 2011 - Feb 2012 Nov 2011 - Feb 2012 33 the essence of our consciousness. how we relate to them, the things Focus: Peace and Justice in Islam If it is the essence of our we do for them—all those things. The crisis, whether it’s consciousness, then it would be that Every minute of the day we are the environment, water, Excerpts from Seyyed Hossein Nasr, The Heart of Islam: Enduring Values for Humanity, New York: Harper consciousness which would shape challenged to express the divine in energy, the global financial Collins, 2004. and influence the way we do things, whatever way we can. To me that is Everyone today speaks of the need religion is to save the human soul Some have said that Islam displays in the economy, politics, culture the way in which our consciousness system or global politics, for peace, thanks partly to modern and consequently establish justice a greater combative spirit than other and almost every sphere of human impacts upon our economic, nuclear weapons – almost military technology, which has and peace in society so that people religions. Now, all religions are existence but this is not happening. political, cultural life and so on. everything that you can brought the horrors of war to a can live virtuously and live and die guardians of the sacred, and Islam, So I think this is basically what is think of – at the root of level inconceivable to even the “in peace,” which in the deepest coming at the end of the present happening today: the crisis, whether Q3: As a matter of fact, the most warlike people of old. But sense means in the blessed state that human cycle, has a particularly it’s the environment, water, energy, worldview that you have just these crises is I think the there is also an innate yearning for leads to the experience of celestial important role in carrying out this the global financial system or global described has always been central to failure of the human being peace in the soul of human beings peace. duty. Therefore, whenever the politics, nuclear weapons – almost every religious tradition. However to remain connected with that is certainly not derived from sacred is attacked and challenged everything that you can think of – the challenge when it comes to the God. experience. Even those who have We must remember that there by the forces of desacralisation and at the root of these crises is I think public sphere is that organisations never experienced peace yearn for it. is no peace without justice, and nihilism, Islam is destined to display the failure of the human being to that bear overtly religious exterior One might therefore ask why people justice implies a constant struggle a particularly combative spirit to remain connected with God. are often beset by exclusivist and connectivity, this empathy – this seek peace. Islamic teachings have to establish equilibrium in a world, respond to this challenge. But this parochialist paradigms. How do itself makes us more universal. Of a clear answer to this question, one both within and without, in response must not be at the expense Q2: Now that is a unique insight – we overcome this challenge at the course you will find very parochial that clarifies the concept and reality which forces and tensions threaten of destroying the sacred message the neglect of the spiritual and the global level? expressions taking place at the of peace in the Islamic context. In chaos and disorder at all times. A of Islam itself, based on peace transcendent as the root of crises. But same time but this is the way it is. the Qur’an God refers to Himself Muslim’s duty is to seek to establish and surrender to the Divine Will. how can these actually be translated A3: This is something that you find Many years ago, the famous social as al-Salam, or Peace, so that one peace and justice within, and on Therefore, Muslims must strive to at the practical and pragmatic level? in all religions. In all religions there thinker Pitirim Sorokin wrote that could, as a Muslim, say that God is the basis of the Divine injunctions preserve the sacred and to defend is this struggle against the parochial in periods of great change you have Peace and our yearning for peace is to establish justice in the world justice, but not by succumbing A2: I think it is reconnecting and the sectarian. I suppose it is both ‘saints’ and ‘sinners’. So you nothing more than our yearning for about him or her through an effort, to means that contradict and in with God as the anchor of our through constant engagement, have all these contradictory elements God. or jihad, that must avoid outward fact destroy the very reality of not consciousness which is the essence by confronting these challenges, happening. That is part of it. There war and confrontation except when only Islam, but religion as such. of the challenge that confronts us. by providing alternatives through are great paradoxes in our age: on Islamic teachings contain many absolutely necessary and in defense. Muslims must seek justice, but Shaping policies, laws, institutions our writings, our speeches and the one hand, universalism soaring injunctions for settling disputes But even in war, regulations set down with humility and charity, not in – they will grow out of that networking that we will eventually into the skies; on the other hand, between people and nations with by the religion must be observed. self-righteousness, ever aware that consciousness. In a sense, this be able to overcome this sort of you have exclusiveness that has sunk the aim of establishing peace. But absolute justice belongs to God should not be difficult because challenge. If you take a long term to the lowest depth, but this is to the highest goal of Islam is to lead Today we live in a world full of strife alone and that one of the cardinal we’ve got the Qur’an as our guide. view, I think in almost all religions be expected. In a period of epochal the soul to the “Abode of Peace” by with powerful economic, political, meanings of the shahadah is “There This consciousness connects us there is this endeavour to confront change, we must be prepared to live guiding us to live a virtuous life and and cultural wars that occasionally is no justice but the Divine Justice.” with the eternal and the universal these challenges and I think we are with contradictions. to establish inner harmony with the also result in military confrontation. but does not in any way negate the making some progress. If you look at help of Heaven. For Islam, as for In such a situation Muslims must be Compiled by Mohammad Hashim ephemeral and the contextual. We it in terms of the immediate it may all authentic traditions, the goal of vigilant, but also seekers of peace. Kamali know what we are talking about not look that hopeful but if you take is something cosmic, but it is also a long-term view I think the signs very contextual. We express our are quite hopeful, that things are universality and values that are part beginning to change, partly because LATEST PUBLICATION of the universality through deeds of technology, partly because of Hikmah which are part of the immanent economic transformations that are Contemporary Higher Education Needs in Muslim Countries: Defining the Role of Islam in 21st Century Higher Education actually. It has been part of a certain taking place, people are certainly One who has faith in God Editors: Osman Bakar, Eric Winkel, AirulAmri Amran. context. That is how all of us live. more universal than they were, and the Last Day, let him We cannot function otherwise. It is say, twenty or thirty or forty years say something good or “Muslims account for 20% of the world population and yet only about 10% of universities in within our individual context that ago because that is the reality that else remain silent. the world belong to them. There is a real need for more institutions of higher learning in Muslim we give expression to these divine is unfolding before them. Due countries especially of the world-class quality. Although in the post-colonial era more and more values and principles – honesty in to technology they are exposed -Hadith national universities have been built in the Islamic world, Muslim needs for modern higher education are still largely met by Western universities and colleges. Apart from having to establish more national the workplace for example. In our much more and they read about universities, there is the need for new initiatives by such international bodies as the Organization of relationships, with our parents, our human suffering in other parts of ISBN: 978-967-10065-2-8 the Islamic Cooperation (OIC) to build more international universities that would cater to the needs pp: 298 children, our siblings and so on, the world. There is this sense of Price: RM 35 of the global Muslim ummah.”

4 Nov 2011 - Feb 2012 Nov 2011 - Feb 2012 5 is that the former follows from the latter, universe) have only offered a partial Conference Report not the other way around. This presumed (if not wrong) picture of the cosmos, nd distinctive feature of Islamic education whose totality would have been better 2 International Conference on Islam and Higher Education is what ultimately shapes the nature and grasped had there been fidelity to the by Tengku Ahmad Hazri characteristic of Islamic education – at Islamic intellectual tradition as seen, say the micro level in the form of Islamic in Sufism. All these should be taken into the centres of scholastic knowledge in studies faculties and syllabus; as well as account in formulating a proper Islamic Islamic civilisation have always been the macro level in the form of an Islamic content of education. Likewise, the the schools of thought (madhahib), university. ethical dimension offers a global prospect which were named after scholars, not Speakers in one of the sessions of the conference for Islamic education transcending institutions, and thus with commercial This last component is critical because the Muslim community. Anis Ahmad encroachments into education, the risk of funding private educational initiatives, we currently witness a number of (Pakistan) argued that the approach subjugating it to commercialisation and and hence offers a possible bailout Islamic university initiatives, like the should be inclusive and universal. The the profit motive is there. This problem from the profit agenda. Indeed, this is International Islamic University Malaysia pivot and basis of Islamic education – balancing objective scholarship with especially critical when governments (IIUM) and the International Islamic should be Islamic global ethics, informed the profit agenda – was in fact a crucial are less-than-friendly towards Islamic University of Islamabad (IIUI). Similar by what he called the maqasid al-insan leitmotif throughout the Conference. religious education, such as in the initiatives are being done in Kazakhstan (objectives of humanity). Balkans as we learned from Mesut Idriz’s (paper by Mesut Yilmaz, Kazakhstan) The proliferation of private higher presentation. In such situations, these and indeed, in Malaysia also a number education institutions (PHEI) is a endowments can fund independent of university colleges have applied welcome development but is not without such philosophy institutionally, such Group photo with YAB Dato’ Seri DiRaja (Dr) Haji Adnan bin Haji Yaakob religious faculties (like in Sarajevo, Skopje criticisms from many quarters—from and Prishtina) even without formal state- as Insaniah University College (Jamil those who censure the profit-motive that accredited universities. Beyond this, Osman, Malaysia), Kolej Universiti Islam For a civilisation that hinges squarely on has to move into the ‘private’ sector but might underlie such initiatives (and its greater solidarity in the Muslim world Selangor (KUIS) (Aziuddin Ahmad, knowledge, the primacy of education especially in higher education (sometimes probable crippling effect on objective has been called for, so that collaborations Malaysia) and the newly-proposed (Royal) throughout the Islamic world is given called tertiary education). It is also research and scholarship, producing a and sharing of resources can help less Islamic University of Malaysia, outlined its due throughout history chiefly indicative of a negotiation with prevailing sort of ‘scholars for dollars’ mentality), as privileged societies and institutions. These by Monir Hj Yaakob (Malaysia). What by private individuals and groups. realities, for concepts like public-private well as the financial scarcity to entertain include partnerships between public and they share in common is partly the need Prof Sultan Abu-Orabi presented a souvenir Notwithstanding state patronage of dichotomy, higher education and so such ventures in the long run. During the private institutions, greater role by local to integrate what has been conventionally to the Menteri Besar scholarship, the bulk of literature on are but innovative ideas grafted three-day conference, questions like these and international NGOs (like FUIW), divided into the religious and intellectual is often produced by independent on the body of traditional discourse were seriously debated and discussed, and for established universities to set up sciences. Their curriculum therefore has scholars. But this historical reality came bearing distinctive assumptions that both practical and even profounder branches or campuses in areas where local sought to reflect this harmony. A special word of gratitude goes under serious challenge with the advent are themselves unique to contemporary theoretical-philosophical issues over community (especially Muslim minority to the staff of IKIP who extended of the modern expansionist state, experiences. Collectively taken they the meaning, purpose and content of countries) lack the resources for their As part of this Islamic educational their generous hospitality to the whose centrality in the ‘public’ sphere justify the need for such a conference as education, as well as the legitimacy of the own institutions. philosophy, epistemological considerations speakers and participants. gave birth to its dialectical ‘Other’, the a follow-up from a similar initiative the public-private divide. shape the way the syllabus, course and ‘private’ sector. previous year. Yet another challenge that was addressed curriculum are designed. One example is in One major discussion point was the was on the very purpose of education, for the way that non-academic components, The Conference’s theme, “Empowering The Keynote Address was delivered by low Muslim share in private higher education should produce good human such as the cultivation of adab are Muslim Communities in Private Higher His Excellency Ekmeleddin Ihsanoglu, education. According to Ismail Mohd beings, not merely good ‘citizens’ or also embraced as part of this holistic Education”, reflects at once many Secretary-General of the Organisation Rashid (Malaysia) in his presentation, ‘employees’ (a theme that was explored education. KUIS has been implementing different concerns – knowledge as means of Islamic Cooperation (OIC), while Hikmah less than half of PHEIs in Malaysia are even in the First Conference). The the ta’dib model (formulated by Syed of empowerment, that education is to the Official Closing Speech was by the Muslim-owned. This is strange since current focus on producing ‘employable’ Muhammad Naquib al-Attas) for some Do not be too hard, lest be realised at the collective level (in Menteri Besar of Pahang, YAB Dato’ Seri many Muslim countries, especially the graduates rather than fine human beings time to produce a knowledge-based you be broken; do not communities) and that this venture now diRaja (Dr) Haji Adnan bin Haji Yaakob. Gulf States, have plentiful resources that is thoroughly misplaced because the truth culture in the college that is concurrently be too soft, lest you be More than twenty papers were presented would have justified entry into private intellectual, ethical and spiritual. Another by scholars, policymakers and researchers squeezed. education, but sadly this is not being example can be seen in the knowledge -Ali ibn Abi Talib from all over the world. This alone done. This is in addition to various other content of education, meaning that we testifies to the global dimension of the factors as highlighted by Sultan Abu- have to be critical of the reception of issues being addressed thus demanding a Orabi (Jordan), including brain-drain, knowledge from the diversity of sources. global response and solution, as Osman lack of infrastructure and low investment If you are neutral in a Bakar, Deputy CEO of IAIS Malaysia in scientific education and research. A case study presented by Eric Winkel situation of injustice, you and Conference Organising Chairman, (Malaysia), the development of the ‘new have chosen the side of noted in his Welcoming Speech. Financially, what came out prominent sciences’ (quantum physics, quantum the oppressor. Mohammad Hashim Kamali, Founding was the rehabilitation and refinement of Emeritus Professor Datuk Osman Bakar, the mechanics, etc.) shows that the dominant - Desmond Tutu Honoured guests of the conference Chairman and CEO of IAIS Malaysia, waqf (charitable endowment) as a way of Chairman of Organising Committee scientific paradigms (e.g. heliocentric observed in his Welcoming Speech that

6 Nov 2011 - Feb 2012 Nov 2011 - Feb 2012 7 ISLAM AND THE NEW SCIENCES IN HEALTH the bacteria and then migrating amanah these organisms carry out to by Eric Winkel with them, the amoebae are able us. “Do you not see some of them, to seed a new food source at how they—a secret of life—convey What curriculum would respond generally accepted in mainstream their destination. their sacred-trust to one? When it to Islamic sources, engage the medical research. Studies of the carries out to one their sacred trust, new sciences, and serve the goal placebo effect, for example, have Cautions it ejects, either through the path by of beneficial knowledge (ìlm al- shown that factors other than Change the worldview from seeing which something entered, where it Pic: Slime mold design nāfi`) in health sciences? Here is a strictly physical-chemical may be death everywhere to seeing life. The is called vomiting and burping, or suggestion. We will consider some (1) very important in health. Patients focus on the “bad bug” was seen, by from another path, where it is called principles; (2) methods to be learned; given placebos for Irritable Bowel Pasteur’s critic Antoine Béchamp, as defecation and urination.” Humility serves to expand our (3) cautions to be considered; and (4) Syndrome were told they were a profound misdirection of scientific knowledge of other living beings practices to be taken up. receiving a placebo, and were tested attention. He commented about Encourage pro-biotic behaviour, around us. Ibn Àrabi says, “Animals to make sure they understood what a Pasteur’s camp, “In fact, to listen to not anti-biotic. Studies show that are called baha’im, meaning ‘beasts,’ Principles placebo was (and isn’t). The positive Caption on Pic: Slime mold spreading efficiently throughout a network—as them, it seems there is nothing alive newborns need exposure to the derived from the words ‘dull’ (ibham) 1. All things are alive, intelligent, outcomes have to be attributed to intelligently designed as the Tokyo metro! except the presumed morbid germs: bacterioa of their mothers to develop and ‘obscure’ (mubham), only because and articulate. The Arabic terms something, and the authors suggest life resides only in that which produces their own immunities. “The continuous their true being is ‘obscured’ from are: Hayy, `āqil, nātiq. The key that the doctor-patient relationship is death!” He saw in this perspective use of antibiotics is resulting in each us. I have already explained to you Qur’anic verse is: a key to successful outcomes. what we call a Cartesian bifurcation, generation experiencing worse health Expand the conception of their deep knowledge of God and saying “you will see that (Pasteur’s) than their parents.” Consider the complete supra- intelligence beyond that very their knowledge of their function in The heavens and the Earth, concept of life is completely physical- organism. particular type which may be unique creation. We call them beasts only and whatever is in them, Discussing an article on chemical.” Find mystery in the world around to human beings. Insisting that the because we are unable to perceive praise Him; there is nothing Multidrug Resistant Gram-Negative us. E.O. Wilson says, “Ten billion nervous system must be the seat of their intelligence. The obscurity that does not praise Him with Bacteria in a small cohort of poorly Avoid pressure from pharmaceutical bacteria live in a grain of ordinary soil, cognition leads to an inability to comes from our ignorance and our His praise; but you (plural) functioning, elderly nursing home companies, who want us to believe a mere pinch held between thumb and explain the behaviour of these and confusion about them.” do not get understanding of residents, Kathryn Kirkland says, “In that all disease comes from a single forefinger. They represent thousands their praise (al-Isra’ 17:44) short, it is likely that all residents of other organisms. If the nervous germ which they can isolate and of species, almost none of which are Conclusion this nursing home (and, indeed, most system is essential to cognition, the immunise us against—for obscene known to science…. I would cut my Someone who may be deemed to 2. The human being is a “suprahuman individuals in the general population) question remains, what is special profits. way through clonal forests sprawled have learned well such a curriculum organism.” are carrying gram-negative bacteria about the nervous system? “Tissue across grains of sand, travel in an will have these principles, be able in their stool,” and yet most do not characteristics are an unlikely” answer Practices imagined submarine through drops to conduct this kind of research, The microorganisms that live develop infection. Kirkland says, to this question, “as this would Find a beneficial accommodation of water proportionately the size of will be suspicious of corporations inside and on humans (known cast brain stuff as a sort of magical with the organisms around us that lakes, and track predators and prey and capitalism, and will be ready to as the microbiota) are estimated A narrow focus on eliminating ‘bad substance.” Instead, the focus could contribute to our health, both mental in order to discover new life ways and contribute to ìlm al-nāfi` in the area to outnumber human somatic bugs’ … may eliminate harmful more fruitfully rest on sensorimotor and physical. Ibn Àrabi speaks of the alien food webs. of health sciences. and germ cells by a factor of ten. bacteria from the gut in the short coordination, they suggest. Together, the genomes of these term …. Moreover, eradication Otherwise, one will have to ignore the microbial symbionts (collectively of one organism is likely to pave farming behavior of slime moulds, or Quotable Quotes defined as the microbiome) the way for survival of another. As try to find a brain in a single-celled provide traits that humans did a long-term strategy, sequential organism. not need to evolve on their eradication of ever-more-resistant Work is love made visible. own. If humans are thought of organisms is likely to be futile at As social amoebae, slime moulds And if you cannot work with love but only with distaste, it is better that you should leave your work and as a composite of microbial and best and, at worst, potentially are bizarre creatures that live human cells, the human genetic harmful to patients. as individual singled-celled sit at the gate of the temple and take alms of those who work with joy. landscape as an aggregate of the organisms while feeding, joy sorrow laughter genes in the human genome and She adds, “A more appealing but congregate in groups of Your is your unmasked. And the selfsame well from which your rises was oftentimes the microbiome, and human approach may be to alter the intestinal tens of thousands to form filled with your tears. And how else can it be? The deeper that sorrow carves into your being, the more metabolic features as a blend of environment that prevent or reduce multicellular ‘slugs’ that joy you can contain. human and microbial traits, then the duration of colonisation with migrate to new areas when the picture that emerges is one of potentially pathogenic organisms.” food supplies dwindle. But And your friend is silent your heart ceases not to listen to his heart; For without words, in friendship, all a human ‘supra-organism.’ Her advice is to consider “a call to now, a selection of the soil- thoughts, all desires, all expectations are born and shared, with joy that is unacclaimed. new and mutually beneficial ways of dwelling species Dictyostelium When you part from your friend, you grieve not; For that which you love most in him may be clearer in Methods coexisting with the microbial flora of discoideum have been shown his absence, as the mountain to the climber is clearer from the plain. Use alternatives to the scientific the world. Bacteria in the gut may be to husband their bacterial food method that are peer-reviewed and a great place to start.” source. By prudently harvesting - Words of Wisdom from The Prophet by Kahlil Gibran

8 Nov 2011 - Feb 2012 Nov 2011 - Feb 2012 9 MODERATION (WASATIYYAH) IN JIHAD EVENTS AT IAIS MALAYSIA contd. from page 2 covenant every time and they have no who works long hours to earn a living threatening, killing without just NOVEMBER 2011 DECEMBER 2011 fear of Allah” (al-Baqarah 2:192). and support a large family is also cause and everything connected engaged in jihad. Hence the saying with any form of armed robbery, Matters are made worse by the fact that of the Prophet (pbuh), “Jihad remains banditry, every act of violence or the word has gained commercial appeal valid until the Day of Judgment”- must threat intended to fulfil a criminal in Europe and America; a number of be understood in this universal sense scheme individually or collectively writers seeking to make their books of jihad inherent in the general human so as to terrify and horrify people commercially successful have been condition in this imperfect world.4 by hurting them or by exposing using jihad in their titles in any way In Malaysia and Indonesia, it is now their lives, liberty, security or possible. It is important therefore common to hear Muslim intellectuals conditions to danger. It can also to explain the true meaning of jihad speak of the need for jihad in business, take the form of inflicting damage and the prevalent misunderstanding jihad in the acquisition of science and on the environment or on a public Visit by Afghanistan delegation Seminar ‘Music and Dance in Islam’, nd Discussion on ‘Islamic Education in that unfortunately continue to be technology, and jihad against social ills or private utility. Date: 22 November 2011 coorganised with Department of Malay Australia: Issues and Challenges’ by Mr perpetuated in the mainstream media afflicting the Muslim youth, such as Studies, National University of Singapore Mohamed Hassan, Director and Founder concerned with Islam. To restore drug abuse and the spread of AIDS.5 Richard Falk provided a shorter Date: 8th December 2011 of Minaret College, Melbourne moderation and balance to a distorted When the Prophet returned from a definition of terrorism as “any type of Date: 27th December 2011 picture, one needs to begin with what battle with the idolators of Mecca who political violence that lacks an adequate one believes to be the truth about jihad. sought to defeat and destroy the nascent moral and legal justification, regardless Islam, he said “We have returned from of whether the actor is a revolutionary JANUARY 2012 Jihad is derived from the root word the lesser jihad (al-jihad al-asghar) to group or a government.”6 jahada, meaning to strive or to exert the greater jihad (al-jihad al-akbar). effort. Its translation in the western When asked what that greater jihad No group, party or organisation has the media as ‘holy war’ would in Arabic was, he said “It is the jihad against your authority to take up arms in the name YAB Dato’ Seri DiRaja (Dr) Haji be equivalent to ‘al-harab al-muqaddas’ passionate souls.” The greater jihad is of jihad without explicit authorisation Adnan bin Haji Yaakob officiated the nd which is totally unfamiliar and therefore the inner battle to purify the of the legitimate authorities. For there 2 International Conference on Islam unknown to Arabic speakers. Jihad soul of its imperfections. According to will otherwise be disorder and anarchy. and Higher Education (ICIHE) Date: 14th -16th November 2011 literally consists of the effort one makes another hadith “The best form of jihad Consequently there is a consensus to do something good and to prevent is telling the word of truth in facing an among the schools and scholars of or oppose evil. The effort may be unjust ruler.” Islamic law that only the Islamic state directed toward oneself or to the world has the authority to wage jihad. Sayyid Forum on ‘Islam in Myanmar: Past, Delegates from the Griffith University, outside. To struggle against the evil As for the lesser jihad in the sense of Sabiq thus wrote: “Among kifayah Present & Future’. Brisbane, Australia, led by Dr Halim within oneself, to conquer ignorance, outward struggle and battle, most (collective) obligations, there is a Date: 21st January 2012 Rane to discipline one’s own base desires and of the Sunni jurists and all Shi’ites, category for which existence of a ruler Date: 27th January 2012 ego are the jihad of the self (jihad al- especially in modern times, maintain is necessary. For example, jihad and nafs). Similarly the Sufi contemplation that jihad is legitimate only in defence administration of punishments....”7 in combating the distractions of the against aggression. The Sunni doctrine FEBRUARY 2012 Prof Dato’ Dr Monir Yaakob soul is called mujahadah. To combat is explicit on the point that jihad must (to be continued...) (Chairman, IKIP International poverty and disease, to build housing be declared by the legitimate leader, a College) and Prof. Dato’ Dr. Aziuddin for the poor, to fight against corruption condition which is all too often ignored Ahmad (Rector, Kolej Universiti Islam and abuse would all qualify as jihad that by the vocal yet small minority of Selangor) at the conference (ICIHE). serve a social purpose of great benefit. radical interpreters of Islam. Hikmah We are cast into a world in which there is disequilibrium and disorder both The Jeddah-based Islamic Fiqh Council Fear can only prevail externally and within our souls. To affiliated to the OIC, in its sixteenth when victims are ignorant create a life of equilibrium based on session (5-10 January 2002) defined of the facts. surrender to God and following His terrorism as follows: -Thomas Jefferson injunctions involves constant jihad. For A visit by delegates from Human Rights Closed Door Roundtable Discussion ordinary believers praying five times a Terrorism is an outrageous attack One’s destination is never Commission of Malaysia (SUHAKAM) ‘Strengthening Commonalities, day regularly all their lives, or fasting carried out either by individuals, a place, but a new way of led by Tan Sri Hasmy Agam (Chairman Minimizing and Respecting Differences’ from dawn to dusk during the month groups or states against the seeing things. Dr Reza Shah Kazemi from The of Suhakam) and Emeritus Prof Datuk in conjunction with the World Interfaith of Ramadan are certainly not possible human being. It includes all -Henry Miller Institute of Ismaili Studies (London) Dr Mahmood Zuhdi Hj. A. Majid Harmony Week celebration. without great effort, or jihad. A Muslim forms intimidation, harm, presented a lecture on “Esoteric (Commissioner of SUHAKAM) Date: 27th February 2012 commentary on the Quran” Date: 9th February 2012 Date: 21st November 2011

10 Nov 2011 - Feb 2012 Nov 2011 - Feb 2012 11 the purification of the soul (tazkiah al- kinds of values and virtues as well as understanding. He refers in particular The Inculcation of Objective Values for Human nafs). It is this purification that brings their opposites, which refer to their to ulu’l-albab mentioned in the Qur’an about a progressive development of respective negative or unhealthy states. as those accomplished in knowledge Development according to Rumi’s Educational Philosophy man from one state to a more advanced Education as a life-long process is and wisdom, and to the ‘arif (the state till he reaches his proximity to about the acquisition of the virtues or knower of God). by Osman Bakar God. positive human values in their state of perfection. Rumi emphasises such As for the negative values or the vices, Introduction spirit breathed into Adam and the experiences and judgments. They are The purification of the soul also refers positive values or virtues as sincerity, Rumi refers, for example, to pride, The main purpose of this article divine image in him, refer to the same based on phenomena that everyone to the health of both the intellect- truthfulness, trustworthiness, patience, arrogance, ignorance, greed, disrespect, is to provide a brief discussion of potential capacity of man to be in actual can observe. In other words, objective reason (al-‘aql) and the heart (qalb). prudence, justice, freedom, self- injustice, indiscipline, attachment the idea of inculcation of objective possession of the virtues. values are universal and not sectarian The purification and advancement of control, contentment, humility, trust to the world, hardness of the heart, values in the spiritual development of in nature. However, according to many the intellect-reason would result in the in God (tawakkul), happiness, respect, inclination to falsehood, and being man according to Jalaluddin Rumi’s It is through education that man people in modern times, it is possible to acquisition of the intellectual-rational compassion, mercy, and loving- in a state of doubt. The place of the educational philosophy. In Rumi’s view, comes to acquire the virtues. In the have objective values only in reference to virtues or values. That of the heart kindness from hatred. Among the inculcation of objective values in the the essence of man’s education is his Mathnawi, Rumi talks about the observable phenomena, by which they would result in the acquisition of the intellectual-rational values and virtues, education of man is thus beautifully spiritual and moral development. His virtues and also about their opposites, mean the purely physical phenomena. spiritual-moral values and virtues. In he mentions wisdom, certainty, state explained through poetry in the understanding of “spiritual-moral” is namely the vices. It is normally the However, this is not the view to which the Mathnawi, Rumi speaks of both of being endowed with knowledge and Mathnawi. basically in the line of the Sufi tradition. case that ideas are better understood Rumi subscribes. For him, all human One of the most fundamental ideas in through an understanding of their values, including the spiritual-moral, Sufism is the idea of the perfect man opposites. Rumi seeks to teach and are objective in nature in the sense (al-insan al-kamil). It is the primary educate students on virtues and vices that, in principle, it is possible for all Conference Report goal of education to produce the through stories, parables, allegories, human beings to share experiences in perfect man. In the Sufi understanding, and similitude. In doing it this way, he the spiritual-moral domain as well. by Osman Bakar the perfect man is the embodiment is emulating the Qur’an. A number of Dialogue for the Future between Japan and the Islamic World in Amman, Jordan, 29 February – 1 March 2012 of all human virtues. What Islamic the cardinal virtues and cardinal vices In Rumi’s view, all human values are and other religious traditions call are often repeated in the Mathnawi. objective and universal in nature. This dialogue series is the result of Japan’s new initiatives towards establishing “multi-layered relations between Japan “virtues” modern thought calls “values.” However, Rumi would illustrate the We can find many arguments in the Examples of human virtues are sincerity, significance of the same virtue or vice Mathnawi in support of this view. and the Islamic world.” The thrust of the dialogue is to discuss social and economic issues that are of common interest truthfulness, trustworthiness, justice, with a different story or parable. Rumi Human beings, regardless of their to Japan and the Islamic world, especially among intellectuals, youths, and journalists. The Japanese Ministry of Foreign wisdom, and patience. There are many has certain views on objective values as ethnicity and religiosity, are all created Affairs serves as the permanent secretariat of the dialogue series. Seminar venues have alternated between Tokyo and other human virtues, but the examples explained below. with the same nature. They are endowed capitals of Muslim countries hosting the seminars. given belong to the category of what is with the same Adamic nature and The Amman seminar, was hosted by the University of Jordan and was attended by more than 100 participants, called cardinal virtues. Meaning of objective values qualities, which they all share by virtue mostly from Jordan and Japan. Its theme was “Capacity Development of the Youth to Build Prospects for Their Future.” In modern Western discourse on of being the descendents of Adam or Jordan’s Minister of Culture, HE Professor Salah Jarrar officiated the Seminar, and Mr. Takamasa Sakurai, a Japanese Sufis understand a particular human human values, a sharp distinction is belonging to the same Adamic species, media producer and author, delivered the keynote address on the topic “To the Youths in the Future: Culture Changes virtue as the manifestation of a made in many circles between objective and by virtue of the fact that they have the World.” Emeritus Professor Datuk Osman Bakar, Deputy CEO of IAIS Malaysia, who was invited by the Japanese particular Divine Attribute and Quality and subjective values. Subjective been created to serve the same spiritual- Ministry of Foreign Affairs spoke in two sessions. One on “Tradition Inherited and Recreated Across Generation,” and on the human plane. Each human values are understood by these people moral goals. the other on “The Arab Spring: Malaysian Perspectives.” The next dialogue seminar will be held in Tokyo early next virtue is a positive human quality. The as being relative to individuals and year. Prophet Muhammad exemplified the cultures. These values are called In light of the above understanding of idea of the perfect man in the exalted subjective, because they are a matter Rumi’s views on objective values, we image of the Divine Attributes. To be a of individual judgment and choice or may now proceed to discuss his views perfect man is to acquire all the human personal preferences. In this particular on human development and the place LATEST PUBLICATION virtues to the best of one’s ability and of perspective of looking at human values, of inculcation of objective values in it. Transfer of Modern Science and Technology to the Muslim World course with the permission of God. which is appropriately termed the Editor: Ekmeleddin Ihsanoglu, with a foreword by Osman Bakar. perspective of “moral relativism,” moral The inculcation of objective This potential capacity in every human values are subjective, because they are values in the human development “In different periods of its long and arduous history, scientific knowledge went through being to become a perfect man is a either a matter of individual choice according to Rumi processes of development and transmission between the Muslim and Western civilisations. feature of the natural constitution of or culturally-based. Moral values are Human development is a life-long Historic cycles in the flow of knowledge have always held the interest of scholars and man as alluded to by the Qur’an. In described as not being based on shared process. Education, which is the key researchers. But the academic interest was generally limited to the study of Muslims’ one verse, it is said that when God experiences and criteria of judgment, instrument for human development, scientific achievement in the Middle Ages and the introduction of these sciences to the has completed fashioning Adam, He but rather as dictated by emotion of is also a process. Spiritual and moral Western world.” breathed into him of His Spirit (surah personal bias. growth and development, which is 15, verse 29). Then, there is a hadith the core concern of education, is thus “May this book serve as a catalyst, at least at the level of ideas, to the transformation of to the effect that God created Adam Objective values on the other hand are necessarily also a process. The spiritual ISBN: 978-967-10065-3-5 contemporary Muslim higher education to one that would be more in conformity with the in His image. In my view, both the understood as values based on shared and moral process in question refers to pp: 442 needs of the twenty-first century ummah.” Price: RM 40

12 Nov 2011 - Feb 2012 Nov 2011 - Feb 2012 13 RESEARCH, PUBLICATION AND CONFERENCE PRESENTATION Dr. Karim Douglas Crow Professor Mohammad Hashim Kamali Presentations: Presentations: 1. Presentation on “Morality of Leadership – Managing the Self”. Prime Minister’s Department Workshop for Oman delegation, 14th March 2012. 1. Chaired a session on ‘The Organisation of Government,’ at the Max-Planck Conference on Constitutional Reform in 2. Presented a paper on “Sama‘ Spiritual Audition” at Seminar on “Music and Movement in Islam: Opening the Heart”, th Arab Countries, Heidelberg, Germany, 22-24 February 2012. jointly organised by IAIS Malaysia & National University of Singapore (NUS), Malay Studies Dept. 8th December 2011. 2. Presented a paper on ‘Communication in the Public Space, Transparency & Accountability: An Islamic Perspective,’ at 3. Presentation on “How Can Diversity Be Managed?” at INPUMA Training Program: Managing Diversity in Multi- st th the 1 Global Congress for Muslim Public Relations Practitioners, Kuala Lumpur, 5 December 2011. Cultural Nations, Armada Hotel, 7th December 2011. 3. Opening address at the 2nd International Conference on Islam and Higher Education (2nd ICIHE), Pahang State th Foundation, Kuantan, 14 November 2011. Publications: 4. Presented a paper on ‘Linking Maqasid al-Shariah to the Economy,’ at the 5th International Islamic Capital Market th Forum (IICMF), Kuala Lumpur, 10 November 2011. 1. “Consuming Islam: Selling ‘Wholesome’ as a Lifestyle Fetish” in The Halal Journal, no. 42 (2012) pp. 46–52. 2. Book Reviews and Reports for ICR Journal. Publications: 3. “The Question of Adequacy in Culture and Religion: An Islamic Perspective” in Baharudin Ahmad (ed.), Philosophy in the Age of Religious and Cultural Pluralism. Kuala Lumpur: ISTAC, IIUM, 2011, pp. 115–121. 1. Maqasid Al-Shari’ah, Ijtihad and Civilisational Renewal, joint publication: The International Institute of Islamic 4. Review of: Mahdī Khuddāmiyān al-Ārānī, Fahāris al-Shī‘ah. Qumm: Mu’assasat Turāth al-Shī‘ah, 1431q (1389sh)/ 2010 Thought (IIIT), London and International Institute of Advanced Islamic Studies (IAIS), Malaysia, 2012, pp. vi+51. in Journal of Shi‘a Islamic Studies (London), V/1 (2012). 2. Completed a position paper on “Amnesty and Forgiveness” for USIP (United States Institute of Peace) and ISISC of Italy. Dr. Christoph Marcinkowski published “Persian Historical Writing under the Safavids (1501-1722/36),” in Daniel 3. “The Principles of Halal and Haram in Islam,” The Modern Compendium Halal Vol. 1: The Essence of Halal. Halal Woolf (ed.), The Oxford History of Historical Writingand “Twelver Shi’ism in Thailand: From the Ayutthaya Period to the Industry Development Corporation (HDC), 2011, pp. 10-56. Present,” in Michael Feener (ed.), Shi’ism and Beyond: ‘Alid Piety’ in Muslim Southeast Asia. Preparing a lecture on “The ‘Arab 4. “Constitutionalism in Islamic Countries: Perspective of Islamic Law,” in Rainer Grote & Tilmann J. Roder (eds.), Spring’: Struggle for Civil Liberties or Drive toward Islamist Theocracy?” Constitutionalism in Islamic Countries: Between Upheaval and Continuity. Oxford: Oxford University Press, 2012, pp. 19-35. Dr. Eric Winkel gave inaugural speech and a lecture presentation on “Geometry in Islamic Civilisation” at Islamic Academic 5. “Environmental Care in Islam: A Quranic Perspective,” ICR, Vol. 3 No: 2 (January 2012), pp. 261-283. Conference 2012, Conference on Islamic Epistemology, Fiqh and Usul ul-Fiqh, and Islamic Political Thought, Al-Jamia al- 6. “The Absence of Islam in the ‘Arab Spring’,” a viewpoint of ICR, Vol. 3 No: 2 (January 2012), pp. 370-372. Islamiya, Santhapuram, Kerala, India 14th-15th January 2012. Gave lecture presentation on “Translating the Futuhat al-Makkiyah” at the 3rd International Sufi Conference “Sufism and World Peace”, Bangladesh, 9th-11th March 2012. Emeritus Professor Datuk Osman Bakar Abdul Karim Abdullah @ Leslie Terebessy is preparing “Innovation vs Replication in Islamic Finance,” “Effects of Presentations: interest-based financing on the distribution of wealth,” “Role of assets in Islamic securitisation,” and “Advantages of profit and loss sharing”; and researching for a book on hudud, to be co-authored with Professor Kamali. 1. Presented a paper on “The Arab Spring & Its Aftermath: Perspectives from Malaysia” at the Dialogue for the Future Between Japan and the Islamic World, University of Jordan, 29th February - 1st March 2012. 2. Presented a paper on “Transformation of Research in Islamic Studies” at the International Seminar on Research in Tengku Iskandar is finalising a 7000-word chapter entitled “Comparative Studies on Global Halal Certification Guidelines” Islamic Studies II at University of Malaya, 15th - 16th February 2012. for an upcoming book on halal to be published by the Halal Industry Development Corporation. Also collecting policy 3. Keynote Address entitled “Liberal views: Islamic Criticism” at 2nd International Conference on Islamic Education recommendations on ‘Peace and Security in Islam’. 2011, organised by Kolej Universiti Islam Selangor (KUIS), 19th December 2011. 4. Keynote Address entitled “Islamic Science, Modern Science and Post Modernity: Towards a New Synthesis through a Sheila Ainon Yussof Tawhidic Epistemology” at a conference organised by IIUM, Kuantan Campus, 7th December 2011. 5. Presented a lecture entitled “The Empowerment of Muslim Communities in Private Higher Education: An Ummatic 1. Interviewed KUIN’s Deputy Rector Prof. Dr. Zakaria Man on his brainchild project to internationalise waqf by using Perspective” at 2nd International Conference on Islam and Higher Education, Kuantan, Pahang, 14th November 2011. Insaniah’s International Waqf Foundation. Insaniah’s branch campus will be built on this land with the help of Islamic Development Bank to give Cambodian Muslims greater access to an integrated higher Islamic education. rd Publications: 2. Discussant at the 3 International Conference of ASEAN Studies on Integrated Education in Islamic Civilization, Songkhla, Thailand. 1. The Qur’an on Interfaith and Inter-Civilizational Dialogue: Interpreting a Divine Message for Twenty-First Century, 3. Preparing a chapter on ‘The Maqasid Filter in Takaful Audit’. Kuala Lumpur: Centre for Civilisational Dialogue, UM & ISUGU, 2012. 4. Writing an article ‘Takaful: The Malaysian experience’ for Current Law Journal. 2. “The Contemporary Need for Philosophy as a Major Source of Understanding of Pluralism” in Baharudin Ahmad, (ed.) Philosophy in the Age of Religious and Cultural Pluralism. Kuala Lumpur: ISTAC, IIUM, 2011, pp. 235-242. Tengku Ahmad Hazri is doing research on Burhanuddin al-Helmy: Islam and anti-Colonialism, and on-going research 3. “Humanity and Diversity,” in eds. Michael Ipgrave & David Marshall, Humanity: Texts and Contexts. Washington, on ‘Islam, Freedom and Human Rights’ and ‘Peace and Security in Islam’, and reseach assistance for Prof Kamali on Maqasid DC: Georgetown University Press, 2011, pp. 120-123. al-Shariah. Also contributions to the ICR Journal. 4. “The Role of Islam in Higher Education Policies of Muslim Countries” in Osman Bakar, Eric Winkel & AirulAmri, (eds.), Kuala Lumpur: IAIS Malaysia & IKIP International College, 2011, pp. 21-38.

14 Nov 2011 - Feb 2012 Nov 2011 - Feb 2012 15 ISLAMIC ART – Form and Meaning by Karim D Crow One of the most remarkable and salvation and ritual observances became within themselves. “We will show them significant languages that Islam organically integrated with the social- Our Signs in the horizons and within speaks is the language of art and form political activities of this new universal themselves, so that it becomes evident embodying meaning. This language in civilisation. to them that He is the Real” (al-Fussilat truth directly reaches the human heart 41:53). and mind and touches all creatures, Another important feature of the expressing the eternal essential truth revolution the Prophet Muhammad One of the most unusual and that Islam brought—for that truth is (pbuh) initiated was an emphasis on notable aspects of this great aesthetic best embodied in an artistic way. As avoiding the representation of the achievement was its economy. It does the Prophet Muhammad stated: ‘God is human form—no human images in not waste – like our modern cultures Beauty and He loves Beauty.’ religious art. This was a definite break waste. It uses everything in an elegant with previous religious traditions. We and economic manner, which itself is An essential aspect of this language has know how much the Greeks admired an essential part of its beauty, using the to do with the resolution of the MANY the human form, for they viewed the natural materials of its environment to within the ONE, the unity of diversity unadorned human body as a symbolic the utmost best effect. Look at the great into a whole, or the sublimation of expression of ideal proportional mosques across the Muslim world: multiplicity into a single point; as well perfection. The way the Hellenes many are made of MUD (i.e., clay as the unfolding from the original ONE designed and built their statues so bricks), but they are the most beautiful to yield the MANY. It is no secret that prominently displayed in public spaces creations one can see in physical the essence of Islamic teaching centers was an expression of their religious space for miles around. Beyond such upon unitive ONENESS (tawhid). vision. Their legacy became amplified economy of materials and technique is Most Islamic intellectual disciplines in Christian religious art which kept the beauty and unity of function and (‘ulum ‘aqliyah) treated this central the centrality of the human image. design expressing Simplicity — and point in detail and from many angles. We know how previous cultures in the simplicity is always one of the hall- This concern with Oneness underlines Middle East and Asia made statues of marks of Truth. an overwhelmingly central aspect of their divinities express their particular the symbolic language of art in Islamic religious visions. The entire purpose of this mode of civilisation. symbolic language and aesthetic But when Islamic civilisation spread consciousness which authentic One Behind Multiplicity. This across the Middle East and Asia that Islamic art embodies is the praise and language of number, ratio and ancient language of artistic vision tied to glorification of the Creator through proportion as the essence of geometric idealised human images for conveying pointing to the unique original ONE forms, when combined with color and religious truth ceased. Now a higher through diversity. Genuine Islamic art shape forming the basis of all artistic language with a more rational mode of is concerned above all with pointing expression, actually became one way visualisation and expression appeared, a to the origin and source of everything of projecting the new civilisation symbolic language expressing essential behind the multiplicity, focused on Islam brought to the world. We see truths summarised by ratios and indicating the unique ONENESS it evidenced in Architecture, in the numbers and proportional relations. of all beings and existence, to great public and private buildings and This symbolic mode of communication ALLAH. monuments Muslims built. Everywhere spoke to eye, soul and heart directly they reached they built mosques, mediating the same truth our thinking This is a quality and a distinction and they also built palaces for rulers minds have to labour and work over which Muslims are now in danger and markets for the economic life of when studying books of wisdom. The of forgetting, and regarding which society. The original plans of the new universe is apprehended to be the all- they need to exercise caution and to cities founded by Muslims in the early encompassing macro-cosmic Book cultivate awareness especially now that centuries of Islam (e.g., Kufah, Basrah, unveiling the truths of creation as the technology has made the reproduction Qazwin, Baghdad and al-Qayrawan) handiwork of the Creator. At the heart and the distribution of works so much all conformed to this triple series of of the divinely designed order is the easier—there is the real threat that functions: worship, faith and law; micro-cosmos—the completed human humans will put man in the place of political order, administration, and as the ‘clear book’ (al-kitab al-mubin) God in the midst of all the things that justice; and economic, financial, and wherein the structure of existence we create and reproduce in innumerable mercantile activity. The life of spiritual may be deciphered by those who look quantities.

16 Nov 2011 - Feb 2012