IAIS MALAYSIA BULLETIN ON ISLAM AND CONTEMPORARY ISSUES

No. 4, Sept-Oct, 2011 (Syawal-Dhul Qaedah 1432) ISSN 2231-7627 FREE

PEACE AND SECURITY - ISLAMIC PERSPECTIVES

PEACE & SECURITY: ISLAMIC PERSPECTIVES, hosted by IDFR and IAIS-Malaysia. This joint effort by our two institutes marks our common commitment to Malaysia’s concern in promoting realistic engagement with the neglected topic of Islamic Perspectives on Peace and Security. It is our first public event in a collaborative effort joining IAIS and IDFR working towards a realistic appraisal of Islam’s relevance for human wellbeing and security. The results of our Forum will be published in a monograph, and would include a working list of policy–related goals applicable to Malaysian and other Muslim societies. (Read more p. 6)

PEACE, SECURITY AND ISLAM Interview with Dr Chandra Muzaffar For millennia classic diplomacy was conceived as projecting the security interests of ruling polities, using violence as the basis and ultimate sanction of power politics. But our globalised world requires exchanges and co-operation on a higher level. (Read more p. 3)

SEMINAR REPORTS • Forum on Peace & Security: Islamic Perspectives (p. 6) • Islamic Finance Forum (KLIFF 2011) (p. 9) ADDRESS

International Institute of Advanced Islamic Studies DELEGATIONS AND VISITS (IAIS) Malaysia, Japan, Afghanistan, Iran (p.10) Jalan Elmu, Off Jalan Universiti, 59100 Kuala Lumpur Malaysia ARTICLES www.iais.org.my • Peace and Security between Islam and ‘the West’? (p. 4) All rights reserved • Amnesty and Reconciliation in Islam (p. 7) • Islamic Art (p. 8) Focus: Interview with Dr Chandra Muzaffar “Peace, Security and Islam in the Post-US Hegemony Era”

Part 1 Interviewed by Tengku Ahmad Hazri

Chandra Muzaffar is a Malaysian political scientist and one of the country’s leading public intellectual and social activist. Currently he is Professor of Global Studies at the Universiti Sains Malaysia (USM) and President of O GOD: YOU are Peace, YOU are the source of Peace, Peace belongs to YOU. So welcome the International Movement for a Just World (JUST), a Malaysia-based 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 international NGO with a distinctive towards global affairs Reverence. informed by universal spiritual and moral values and sustained critique of (Text from al-Tirmidhi and al-Nasa’i) global hegemony.

Bulletin team IAIS Malaysia Announcing the 2nd Conference on Higher Education Q1: What would you regard to be the internal dichotomies will become global peace. But many observers, Chairman main challenges of peace-building for less and less significant because of including yourself have also observed Professor Mohammad A two day conference jointly organised by the 21st century? Do Muslim countries other developments, meaning by that the US as the dominant global Hashim Kamali have any distinct role in this endeavor? which as a result of globalisation power is dwindling. What then would International Institute of Advanced Islamic Studies (IAIS Malaysia) and new technologies for example, be the implication and significance of Advisor The State Foundation A1: The biggest obstacle to global peace which facilitates the dissemination of this decline? Professor Emeritus Osman IKIP International College is global hegemony. Muslims have a role knowledge, we understand our own Bakar International Institute of Islamic Thought (IIIT) East Asia. because it seems to me they are perhaps position and the position of other A3: Sad to say the most significant most conscious of hegemony and people better and become more aware implication is this: that as the US Editor Eric Winkel Theme: “The Empowerment of the Muslim Communities in Private Higher Education” the importance of resisting it. There’s of the commonalities that bind us. declines in power it’s going to be more Date : 14 - 16 November 2011 (Monday - Wednesday) a reason for this: in many instances Perhaps because of developments like vicious and more ferocious, meaning Time : 9:00 AM to 5:00 PM they are themselves the victims of this these there will be a change in the long by which it is going do all it can to Contributors Venue : The Pahang State Foundation Complex, Kuantan, Pahang hegemony. It’s Muslim lands that have run. preserve and perpetuate its hegemony. Christoph Marcinkowski Speakers include: been invaded in 2001 and 2003, and of We have already seen it. If you look at Karim Douglas Crow •Professor Dr. Sultan Abu-Orabi, President, Yarmouk University, Jordan. course, there is Palestine, a land that is But I don’t see, for instance, these what’s been happening in West Asia Sheila Ainon •Professor Dr. Anis Ahmad, Vice Chancellor, Riphah International University, Pakistan. occupied partly because of the support different groups coming out at a and North Africa (WANA), South Tengku Iskandar Tengku Hazri •Professor Mohammad Hashim Kamali, Founding Chairman & CEO, IAIS Malaysia. that Israel receives from the United meeting, ironing out their problems Asia, Pakistan, the problems between •Emeritus Professor Datuk Osman Bakar, Deputy CEO, IAIS Malaysia. States. They are also conscious of the and producing a joint communiqué US and Pakistan. Even if you look at fact that, in their belief, they represent or through meetings and dialogues! South East Asia and North East Asia a way of life that is different from Perhaps what we can do at this stage and so on, it is obvious that the US is Technical what the western global hegemony is—those of us who are troubled by, going all-out to retain its dominance. Norliza Saleh represents. And Islam itself has a vision say the violence between the Sunnis This is a challenge to all of us. We have Qamar Siddique EDITOR’S NOTE of a universal human family and global and Shi’ites in say Pakistan, or Iraq at perhaps three choices before us. We can peace. For that reason they don’t want one time—we could perhaps appeal adjust to the situation and say, “Well, Welcome to our fourth bulletin! Our feature interview is with to be overwhelmed by hegemony. to both communities or at the same you’re the dominant power and we Published by: time we could perhaps strengthen want to go along with your dominant International Institute of Dr Chandra Muzaffar who is addressing the issue of Peace Q2: Notwithstanding that, the Muslim the mechanisms for reducing conflict power”, which is what many countries, Advanced Islamic Studies and Security in Islam. We also had a number of gatherings (IAIS) Malaysia, world itself is fraught with its own and violence which are not unique to social movements, civil society groups, Tel: 03 - 7956 9188 talking about Peace in Islam. IAIS Malaysia is taking the internal rivalries. What prospects Islam or Muslims. Maybe that’s the intellectuals and others are doing. They Fax: 03 - 7956 2188 opportunity to project the centrality of peace in Islam with are there for these to be transcended only thing we can do, just minimise are just going along with the dominant www.iais.org.my these efforts. This issue also features an article on “Amnesty towards better engagement with the the violence at this stage. power. That’s one choice before us. global community? and Reconciliation in Islamic Law” by Professor Mohammad ERIC WINKEL Editor Q3: Even if these conflicts and violence The second choice is to just not Hashim Kamali, and then excerpts from two speeches on A2: This is undoubtedly one of the are reduced, that still leaves us with the confront them but not going along Islamic finance delivered at the th8 Kuala Lumpur Islamic most vexatious challenges confronting challenge of global hegemony, which either: sort of doing one’s own thing Finance Forum. the . Perhaps these as you said is the greatest obstacle to and hoping that it doesn’t matter,

2 Sept - Oct 2011 Sept - Oct 2011 33 they are there, we won’t trouble them that means in certain areas for instance America; to both South America and Likewise, many in ‘the West’ – especially and they won’t trouble us but we won’t you have to get together with others, Central America; the Caribbean Islands, in the United States, but not only there endorse them, we won’t send paeans to cooperate and work together, we which are part of Latin America. – seem to proceed from the misguided and praises to the Empire and the should not hesitate to do this. Very assumption that Muslims are anyway ‘all rest of that, just be ourselves and not good examples of countries which are And internally, they would strengthen the same’ and inherently unable to come really bother. This is not an option doing this at the very practical level their own position. If land reform up with some sort of government system really because by keeping quiet you are are the Latin American countries. A is required, they have to expand the that is not dictatorial and based on actually strengthening hegemony. number of them are totally opposed participatory base of their society. corruption – again, as if the ‘Arab Spring’ to US hegemony but at the same time They have to get rid of those laws that never happened. The third option is to stand up to they’ve decided to do something about hold back segments of their society. Similar is the case, for instance, with these hegemonic forces but doing it. So they’ve come together at various They are making all these changes the term ‘Islamophobia’ which is seen it strategically and intelligently. We cooperative efforts now under, say, internally but more importantly they by some Muslims as connoting a ‘social Christoph Marcinkowski may have to be pragmatic but remain ALBA [Alianza Bolivariana para los are cooperating and as a result of their anxiety’ about Islam and Muslims, principled at the same time. It means Pueblos de Nuestra América, Spanish regional cooperation, they are stronger, describing real (or supposed) prejudice however, that they are enjoying there Western culprits, Anglo-Saxons in maneuvering in this diplomatic for ‘Bollivarian Alliance for the Peoples and because they are stronger, they are against, hatred or irrational fear of Islam more civil and religious liberties than particular. I am saying this not only landscape, making sure that you retain of our Americas’] which in Spanish able to stand up to the ‘Washington and Muslims in general. The term dates in many of their home countries. with an eye on the recent manifold the essence of your faith, your principles I’m told means ‘dawn’. They’ve come Consensus’ as it has been called. And I actually back to the late 1980s or early • Moreover, Muslims should recognise current military engagements of the but at the same time strengthen yourself together – Bolivia, Nicaragua, Ecuador think that’s what many of us should be 1990s, but came into common usage that the non-Muslims in the West United States and Britain in the and others and do all you can to weaken – a number of these countries and that doing. We should be working together. after the ‘September 11’ terrorist attacks are not a monolithic bloc and many Muslim world, but also with, let’s the hegemonic power of the West. If has been a tremendous boost to Latin on the United States in 2001. On the of them actually don’t agree with say, the mass killings of innocent other hand, it is undeniable that Muslims the military adventures abroad Germans and Japanese in World in general – in particular those living in of their governments by staging War II by Allied bombings. In short, the Western world – are often singled out demonstrations and other forms of there should be no place for ‘victor’s ARTICLE when it comes to their supposed ‘loyalty’ protests. justice’. or ‘illoyalty’ to their host societies… • To my mind, the ‘Arab Spring’ has • There should be no double standards PEACE & SECURITY BETWEEN ISLAM AND done miracles in terms of showing when dealing with issues such as Now, where are we going from here? Is the people in ‘the West’ that Muslims the Kashmir or Palestine conflicts ‘THE WEST’ peaceful coexistence between Muslims too can be supporters of civil liberties. which have been dragging on for and non-Muslims possible today, It is hoped that attempts by certain decades and which are close to the SOME REFLECTIONS especially in the field of international Muslims to whitewash crimes such as heart of Muslims worldwide. Here by Christoph Marcinkowski politics? I would argue yes, if both sides those committed by dictators such as too credibility should always be the adhere to certain terms and conditions of Saddam Husain and his henchmen benchmark. Recently, this writer has been asked to vobiscum, “The Lord is with you”), pax often lacking sincerity by accusing each which I would like to mention here only are a thing of the past. offer his views on resulting practical is of Scriptural origin. The Christian other of double standards. Muslims often some: In sum, more honesty and a true spirit issues between Muslims and non- salutation, in turn, is based on the ancient feel that they are singled out by ‘the West’ What non-Muslims in the West can do: of openness to the views of ‘the other’ Muslims which shall not so much be Jewish greeting shālôm calêkem . as ‘terrorists’ and potential troublemakers, What Muslims can do: • War crimes tribunals such as the should be the hallmark of a dialogue on concerned with the reflection of this issue whereas Westerners are increasingly • To my mind, Muslims have often International Criminal Court in peace and security between ‘the West’ and in historical or religious texts – Muslim or I would then argue that the Muslim, feeling irritated with accusations by the tendency to bewail their own The Hague should ‘select’ their the world of Islam in order to make such otherwise – but rather in the day-to-day Christian, and Jewish concepts of Muslims of being ‘infidels’ without any (real or supposed) ‘sad lot’, to wit the ‘suspects’ perhaps somewhat more a dialogue a meaningful one. CWM contemporary discourse between larger peace are somewhat similar and aim at kind of ethical principles. situation faced by them as minorities comprehensively by also including segments of Muslim society and what is solutions that would be agreeable to all in Europe. They shouldn’t forget, more than in the past also major usually lumped together as ‘the West’. parties involved. In short, Muslim, To my mind, what is often behind such Christian, and Jewish approaches to ‘blame-games’ is the, at times, total lack In other words, are Muslims and non- peace would aim at the ‘conquest’ of the of knowledge of each other’s religious, Muslims always ‘on the same page’ when heart alone, whereas the ancient Roman cultural, and ethical backgrounds. Many they discuss this issue today or are they – concept of Pax Romana refers to a ‘peace’ Muslims today, for instance, still seem Hikmah willingly or unwillingly – playing the ‘blame- based on sheer military force. to have the conception that ‘the West’ game’ in their contemporary encounters? in toto is still dominated by Christianity Historically speaking, both Islam and The problem with the issue of peace and – the Church – as if major historical Everyone has been made for some particular work, and the desire for Christianity proceed from similar security involving Muslims and non- developments, such as the Reformation, that work has been put in every heart. - Rumi concepts of peace and security: pax Muslims today is that a) ‘the West’ is the Enlightenment, or the French vobiscum (lit. “peace be with you”), which now largely secular (meaning: concepts Revolution, never happened. Sadly – and is still part of the salutations of the Roman of utility are now often more relevant based on my own personal experiences Catholic mass, even predated the Muslim than ethical values based on faith) and – such prejudices take often even racist The superior man understands what is right; the inferior man greeting al-salāmu calaykum. Like the b) that both, the Muslim world and the undertones when ‘white people’ are seen understands what will sell - Confucius other liturgical salutations (e.g. Dominus nowadays secular West are to my mind as the enemy of Islam per se.

4 Sept - Oct 2011 Sept - Oct 2011 5 ARTICLE Seminar Report EXPLORING FACETS OF PEACE AND SECURITY IN ISLAM Forum: Peace and Security: Islamic Perspectives AMNESTY AND RECONCILIATION IN ISLAMIC LAW

by Mohammad Hashim Kamali Islam. As the first public event in the ‘Peace-Security and Islam’ programme, ‘Afwa is a major theme of the Qur’an Elsewhere the Qur’an speaks of enough, God’s act of pardoning is the event affirmed Malaysia’s concern and takes a high profile in the Islamic proportionality and equivalence in here juxtaposed with His ability to do to promote engagement with ‘Islamic order of values, being the subject of punishment, but espouses it in the otherwise. Pardoning is also a most Peace and Security’ issues. Among the over thirty verses in the Holy Book meantime, with a recommendation for distinctive of the virtues of Prophets results of the event will be a published that subsume legal, religious, moral forgiveness: and Messengers, and should therefore and cultural dimensions. The Qur’an be emulated by everyone, especially in monograph and a working list of policy- And the recompense of an evil is often speaks in praise of those who dealing with one’s parents and family. related goals applicable in a range of an evil equal thereto, but he who take a forgiving attitude toward people; The Prophet Muhammad is frequently Muslim societies. KC forgives (an evil deed) and seeks ‘afwa is designated as a manifestation reported to have granted pardon to those reconciliation, his reward shall be of ihsan (beauty and goodness; al- who wronged him. Jabir bin ‘Abd Allah with Allah, and Allah does not love Baqarah, 2:178). Then also God the has thus narrated that when a Jewish the wrongdoers (al-Shura, 42: 40). Selected Photos Most High associates His illustrious self woman from Khaybar served the Prophet with forgiveness and speaks of His love some poisoned mutton, he took a small The succeeding passage in the same sura and affection for those who forgive amount, but some of his Companions then reads: Mohammad Hashim Kamali (IAIS Malaysia) and Dato’ Ku Jaafar Ku Shaari (IDFR) without vindictiveness, especially when took more and fell ill. When the Prophet with Tun Abdullah Ahmad Badawi they are overwhelmed with the urge for But (remember) one who endures questioned her later: “did you poison revenge (Aal-‘Imran, 3:134). Pardoning with fortitude and forgive, that that meat? She said ‘yes.’ Some of the This one-day event highlighted Islamic of Islamic Thought and Civilization is especially meritorious when granted indeed is a most distinctive of Companions present asked the Prophet teachings on ‘Peace and Security’. It was (ISTAC), International Islamic by someone who can avenge but chooses all deeds – min ‘azm al-umur ( Q ‘would you not order that she be killed!’ convened jointly by IAIS Malaysia and University Malaysia, IIUM) spoke on to exonerate and forgive. Yet Islam also 42:43). The Prophet replied in the negative, and the Institute of Diplomacy and Foreign “Islamic Diplomacy: The Prophet’s Participants of the Forum puts a high premium on justice that may pardoned her nevertheless. Relations (IDFR) in Kuala Lumpur. Peaceful Strategy.” The afternoon well demand sternness, especially from a Reconciliation, amnesty and forgiveness Seven speakers addressed theoretical session treated “Muslim Practice of leader or judge, to bring the wrongdoer in these passages are highly appraised Jabir bin ‘Abd Allah also reported that and pragmatic issues on how Islam Peace: National, Regional, and Global to account. Justice and forgiveness often and preferred to exacting and punitive on one occasion he fought a battle in the conceives of peaceful relations within Perspectives.” Professor Osman Bakar moderate and temper one another but approaches to human failings. But if company of the Prophet and upon return society and harmonious relations (Deputy Director, IAIS Malaysia) spoke can also conflict. To quote the Qur’an: one chooses to strike back, it must be the Prophet rested under the shade of proportionate to the pain inflicted in the tree and hung his sword, and we all fell between nations. The opening and on “Challenges of Peace-Building for God commands justice (al-‘adl) and first place. asleep. The Prophet then alerted us when closing keynote addresses were made Muslim Nations.” Professor Mohamad the doing of good (al-ihsan) and he caught red-handed a Bedouin who by Tun Abdullah Badawi, the former Abu Bakar (University of Malaya) and generosity to one’s kindred, and He The Qur’an also ordered the Prophet to had taken the Prophet’s own sword and Prime Minister of Malaysia and Patron Mr Zakri Jaafar (Ministry of Foreign forbids indecency, wrongdoing and IAIS Principal Reseach Fellow, “hold to forgiveness, enjoin kindness, attempted to strike him, at which point of IAIS Malaysia, and Tan Sri Mohd Affairs) reviewed the performance of the oppression.” (al-Nahl, 16:90) Dr. Karim Crow in Panel I and turn away from the ignorant” (al- the Prophet woke up and questioned the Radzi Abdul Rahman, the Secretary Organization of Islamic Cooperation A’raf, 7:199). Amnesty and kindness thus man, but then pardoned the culprit and General of Malaysia’s Ministry of (OIC). Justice in this verse is enjoined side by go hand in hand and the one become let him go. side with ihsan, and the juxtaposition Foreign Affairs. indicative of the sincerity of the other. implies that it is not always the measure The intent of this combined effort As for those who fall in error out of According to another report, recorded in for measure approach that is desired; The two sessions were presided over was to show the conviction that ignorance, one is best advised to turn a al-Bukhari on the authority of ‘Abd Allah justice should be tempered , whenever by HE Ambassador Dato’ Ku Jaafar Muslims may uncover, renovate and blind eye and not let oneself be provoked ibn Mas’ud, the Prophet was wounded appropriate, by ihsan, which in this Ku Shaari (Director General, IDFR) innovate peace-making practices which by their behaviour. The Prophet himself by an enemy soldier in the Battle of Panel II moderated by HE Ambassador context can imply amnesty. Punishing and Professor Mohammad Hashim realistically embody Islamic ideals strongly appraised the virtue of Uhud and was wiping blood from his Dato’ Ku Jaafar Ku Shaari the wrongdoer is the normal course Kamali (Founding Chairman and people commonly acknowledge, yet forgiveness , as in the hadith: “forgiveness face while also uttering the words: “O enjoined by the Shariah, but amnesty CEO, IAIS Malaysia). The morning too frequently ignore in their actual does not fail to bring honour to a servant my Lord! forgive my people, for they do may be preferable at times. God thus session on “Peace Making: An Islamic conduct of life. It provided food of God when he grants it (for His sake).” not know-” the very same prayer that praises: Imperative” offered well-researched for thought for promoting humane was once uttered by the Prophet Noah. overviews by leading scholars: Professor and peaceable conditions in Muslim Those who spend in the way of ‘Afuww (most forgiving) is one of the Similar other reports have been narrated Kamali spoke on “Peace as a Universal societies and for nation healing The God, in times both of prosperity Excellent Names of God as in the verse: by the Prophet’s widow, ‘A’ishah, to the Islamic Value,” while this writer dealt Forum sought a realistic appraisal of and hardship, and those who “whether you do good openly or in effect that the Prophet often granted with “Roots of ‘Security’ and ‘Peace’ Islam’s relevance for human wellbeing control their anger and forgive their secret, whether you pardon the misdeeds pardon to people who wronged him, and in Islam.” Professor Muddathir and security, by exploring the higher fellow humans. Truly God loves of those who wronged , God is Ever in addition would pray to God to guide Abdel-Rahim (International Institute objectives of peace and security in Question and Answer Session the muhsinin (those who persist in Forgiving, All-Powerful (‘Afuwwan them to the right path. MHK ihsan)” (Aal -‘Imran, 3:134). Qadira) (al-Nisa’, 4: 149)”. Interestingly

6 Sept - Oct 2011 Sept - Oct 2011 7 ARTICLE TWO SPEECHES FROM THE 8TH KUALA LUMPUR ISLAMIC ISLAMIC ART FINANCE FORUM 2011

In Arabic the words used for art are fann Persian miniatures, which reached their passion for worldliness, it increases the 1. KEYNOTE ADDRESS BY TUN DR MAHATHIR and sina`ah. The second word, like the peak of perfection from the fourteenth soul’s worldliness and tendency toward original Greek term techne and the Latin to the sixteenth centuries. The Persian concupiscence. Islam was fully aware Having just delivered a prepared speech what it was trying to do, and simply but the unfortunate truth is that few ars, means simply to make something miniatures also led later to the Ottoman of this reality and limited exteriorized in Istanbul on the current financial crisis, cancelled their contracts. They didn’t politicians think they can “sell” slower according to the correct principles. The and Moghul schools of miniature forms of music in favor of interiorized Tun Dr Mahathir said he would speak have to buy the tin at those low prices! growth and slower economy. But if the first means the know-how in doing or painting. music, which increases the love of God, off the cuff here, or from the heart, Two brothers in Texas (the Hunts) did goal is a sustainable and real economy, making anything correctly and must be is the means of recollection of paradisal but reminding us that he has had heart the same thing with silver, he remarked. then the slow road of Islamic banking is combined with wisdom, or hikmah, to Many Westerners have heard that music realities, and intensifies the upward surgery. the way. become operative as art. In traditional is forbidden in Islam and may have even currents that help the wings of the soul Even worse are the hedge funds, Islamic society art was life itself and heard Muslim individuals from certain to fly to its original celestial homeland. He started his history of banking with leveraging thirty times their capitalisation. Pointing out something that only a not a particular activity, and everything religious backgrounds express the the perception among warmongers in Malaysia suffered from similar currency maverick like Ron Paul in the U.S. can from sewing to cooking to playing same opinion. Yet the Quran, whose In the traditional Islamic world, one Europe that moneylending was not manipulations. The financial markets do, he said that the Federal Reserve is a music or composing poetry had its own psalmody is the supreme sonoral sacred always heard and still hears to a large adequate for their aspirations. The might “produce” four trillion dollars in a private, non-governmental organisation. fann. art in Islam, and the call to prayer are extent the sound of spiritual songs banking system was created to allow for day, but no one gets a job, and nothing is That it has the power to print money— chanted musically throughout the (nashid) in Egypt; the ney of the fractional reserves, where ten times the produced. The manipulation of prices is or more accurately, to write checks for For Islam the highest art is, as in Islamic world, and if one turns on the Mawlawis in Turkey; the tar and santur amount of money deposited could be the basis of the subprime mortagage crisis non-existent money—is shocking. Bank Christianity, related to the Word of radio in a country such as the Islamic playing the dastgahs, or systems of loaned out. More recently, the financial in 2008, he reminded the audience. Negara, in constrast, is very much a God, which for Islam, however, is not a Republic of Iran one will hear the most classical Persian music, in Persia; the system was created, where a stock’s value governmental concern. person name Christ, but a book known sublime pieces of classical Persian music Andalusian orchestra in Morocco; the was derived only from its market price, He blames the situation on the abuses as the Quran. The writing of the Word of played throughout the day. The question qawwali (made famous in the West by not any intrinsic valuation. In fact, with to the system. The idea of self-regulating His interest in the gold dinar stems God, that is, calligraphy, and chanting of the legality of music in Islam is a Nusrat Fatih `Ali Khan) in Pakistan and short selling and commodity marketing, markets is nonsense. Markets make from the desire to see a real economy, in of it, that is, Quranic psalmody, stand complex one and the Quran, it seems Muslim India; rhythmic drumbeats in the financial system heated up with money, and that’s all they look at. constrast to the financial system. Bretton at the top of the hierarchy of the arts. providentially, did not leave specific Muslim Black Africa; and many other nothing being produced. He locates the Reagan’s idea of less government has Woods in the 1970s set the value of the Next comes architecture, essentially injunctions concerning it. However, on forms of spiritual music that permeated shift into a heated financial system after made a marketocracy. dollar at $35 an ounce, but since Nixon of the mosque, but also extending to the basis of the Sunnah of the Prophet the air and accompanied throughout the West realised that Japan, China, and took the U.S. off the gold standard, the other forms, where the Word of God and the general tenor of the teachings of their lives those sensitive to the South Korea were better than them at He asks whether Islamic banking is the global system has seen the dollar devalued in the form of the chanting of the the Quran, music developed differently melodies and harmonies of music. Far production. solution to the crisis. But no interest is to over one thousand dollars an ounce. Quran reverberates. The art of dress, than it did in the West. The chanting of from being un-Islamic, as some have not the only feature of Islamic banking. But while he had recommended that the both male and female, follows, because the Quran is always done only with the claimed, the art of music in the Islamic He used the example of tin prices to There are also the injunctions and the Central Bank not depend on dollars, but after our body nothing is as close to our human voice, and musical instruments world is one of the most powerful and illustrate the disconnect between finance ethics—no hidden costs, share in business instead have a basket of yen, pounds, soul as the clothing we wear. Much of are not allowed in mosques. Certain universal means of expressing what lies and economy. The London Metal ventures (not just lending), and not just and euros, everyone will suffer when the the artistic creativity of Muslims went kinds of music, such as music played at at the heart of the Islamic message, Exchange was driving the price of tin lending and repossessing. dollar fails. Since Malaysia has 40% of its into the art of the dress based on the weddings, for the march of caravans, and which is the realization of the beauty of down to such an extent that Malaysia trade with the U.S. and Europe, there is modesty ordained by the Quran, the for military expeditions, were allowed the Divine Face and surrender to that started to buy tin at the new low prices, Islamic banking will mean slower growth, no gain in a falling euro and dollar. theomorphic nature of the human being explicitly by the Prophet and in fact the Reality which is at once Beauty and knowing that London of course wouldn’t and a slower economy, but that is better and its sacerdotal function in the world, earliest Western military bands were Peace, Compassion and Love. be able to deliver—it was dealing in tin than the booms and busts that the present All in all, a very interesting glimpse and the sharp distinction between the based on Ottoman models. We even from Malaysia, after all. The Exchange system is experiencing. Perhaps because into the real machinations of the global complementary functions of men and have Mozart’s famous “Turkish March.” The peace and harmony of Islamic art accused Malaysia for essentially doing he is retired he can say these things, financial system. EW women, including the complementary As for other forms of music, what is seen in the great mosques, traditional nature of the beauty belonging to each incited the passions toward evil acts was urban settings and gardens, and the gender. After dress come the articles of forbidden, and the door was left open rhythm and geometry of calligraphy and 2. ETHICS AND FINANCE: A SHARIAH PERSPECTIVE the house, the so-called minor arts, such for the development of the spiritual arabesque designs; read in the poems by Mohammad Hashim Kamali as carpets, textiles, utensils, and the music that came to be cultivated by the that sing of the love that permeates all like, which affect the soul much more Sufis over the centuries. of God’s creation and binds creatures to In this article, Mohammad Hashim good. Many of the leading principles of narcotics, and weapons; all are grounded than paintings hanging on the walls God. Kamali stated that ethics is the foundation Islamic finance, namely its prohibitions in ethical norms that have in some cases of palaces or museums do. Then there The famous theologian and Sufi al- of Shariah-compliant finance, and of interest and excessive uncertainty been elevated into binding principles of is the art of the book, which includes Ghazzali wrote that music intensifies the shariah laws are richly endowed in (gharar) in financial transactions, have law. paintings usually called miniatures. passions within the soul. If the passion Excerpts From The Heart of Islam,by ethical contents and rules of moral direct ethical implications. This is propriety in financial transactions. The The Shariah concepts of halal and haram These were originally illustrations for is directed toward God, it makes this . HarperCollins also the case with the prohibition of rules of Shariah on halal and haram are gambling and excessive speculation as and their ethical postulates are now various scientific, literary, and historical passion more powerful and increases the 2002. essentially aimed at fair trading, market well as unethical trades, pornography, translated into stock screening methods texts, but later developed as refined fire of love for God; and if there exists stability, accountability and the public trading in non-halal substances, and exclusion of objectionable contents

8 Sept - Oct 2011 Sept - Oct 2011 9 in trades and finance not only by Bursa The Qur’an encourages Muslims to the description and advertisement of POLICY RECOMMENDATIONS Malaysia but many others including the engage themselves in lawful work, trade goods and services, leaves no room for The following policy recommendations have been excerpted from longer research articles carried in IAIS Malaysia’s journal, Dow Jones and FTSE Islamic indices and transaction by mutual consent concealment of truth or any defects in Islam and Civilisational Renewal, Vol. 3, Number 1, November 2011 that track and identify Shariah compliant but to avoid “wrongful devouring of merchandise. Unfair and exploitative stocks from around the world. your properties among yourselves - practices, fraud and profiteering, “Family Values, the Family Institution, in light of the broader Qur’anic pillars of the centuries-old tradition; akl al-mal bi’l-batil” (4:29). This last hoarding, immorality and deceit are and the Challenges of the Twenty-First guidelines; and that the existing laws of and that, in his view, the ‘Islamic Islamic finance relies little on debt strictly forbidden [83:1-6]. phrase subsumes virtually all form Century: An Islamic Perspective”, by some Muslim countries such as that of women’s’ movement developed an but promotes trading and enterprise of misappropriation, unlawful and Osman Bakar, discusses the concept of Egypt which stop short of reforming its alternative manner of existence and involving exchange and production of unethical acquisition of the property The ethical purpose of Islam in human family and its values and its place and divorce laws should be revised. self-realisation through a different and goods and services in the real economy. of others. There is explicit emphasis relations and in business transactions role as a multi-dimensional institution subjective identity and a system of Islamic financial institutions (IFI) in the Qur’an on trusts (amānāt) and is to ensure justice and fair dealing, from the Islamic perspective. More “Dysfunctional Families and Crime: values. encourage equity participation and their due fulfillment in all spheres of which help to bring about harmony, studies and research need to be taken Righting Wrongs” by Zaleha commercial enterprise, and basically human relations, especially in business equilibrium and social progress. This on contemporary challenges faced by Kamaruddin writes that curbing crime “Filial Piety in Confucianism and confine debt to the needs of those unable transactions and governance [4:58]. is all the more desirable in the age of to secure financing in any other way. Business must be conducted with globalisation that brings countries and the family institution; eventually, a requires combined and concerted Islam: A Comparative Literary Analysis The financier and client come together honesty; those who engage in honest communities in constant interaction national Malaysian research institute is efforts by all parties – from neighbours of Qur’an, Hadith, and Four Chinese to share risk and reward in a Shariah- trade, and faithfully give to people where hardly anyone is totally immune needed that is dedicated to the pursuit to government agencies – in promoting Classics” by Osman bin Abdullah compliant transaction. This helps to what is due to them, are promised with from economic and financial instability of intensive research on Islam and a multi-agency approach in addressing (Chuah Hock Leng) and Abdul Salam align the interests of the transaction God’s blessings and spiritual reward and turmoil. family values and the family institution; the problem. Religious leaders from Muhamad Shukri, and Normala parties and thus prevent the prospect of [cf. 29:127]. The Shariah demand for and it is important that policy makers all faiths should be included. Within Othman compares the teachings of undue exploitation among them. transparency in market transactions, in in all fields of community and national the religious communities themselves, Confucius and Islam, specifically The development should take cognisance specific long term solutions would be Four Books, which are authoritative of the importance of good household to build up the inner strength of the works on Confucius, and the original governance or home economics to a faithful by inculcating religious and sources of Islam, Qur’an and Sunnah. healthy family life. moral values. One of the most effective The authors conclude that Confucian VISITS ways to do so would be through life- and Islamic teachings have their “Islamic Family Law Reform: Problems long learning. own ways to develop the personality, and Prospects” by Mohammad establish the family, and maintain the Hashim Kamali visualises the broader “Gender Relations in Singapore Malay rules of a peaceful society, a peaceful picture of Qur’anic dispensations and Dual-Income Households: (Un) nation and an empire. However, the manner they are manifested in the Changing Perceptions and Practices” although the means to achieve them shari’ah and provides a brief outline by Suriani Suratman, examines differ, the objectives are the same. of the higher objectives (maqasid) on existing cultural perceptions of Malays family welfare and reproductive health. regarding the roles of women and men “Analogical Reasoning (Qiyas) and Reform measures and adjustment in the family. She concludes that there the Commodification of Women: of the existing rules of Islamic are changing practices in contemporary Applying Commercial Concepts to jurisprudence (fiqh) on family welfare Malay dual-income households in the Marital Relationship in Islamic Professor Dr Hassan Ko Nakata & Mr Siddiq Dr Gholamali Hadad Adel, Managing Director of and women should be based on the Singapore in terms of household and Law” by Mohammad Omar Farooq, Mansoor Ansari (President and CEO, Peace the Encyclopedia Islamica Foundation, Iran. broader guidelines of Qur’ān and child-caring tasks; there are unchanging argues that the present generation Humanitarian Organisation, Afghanistan Date: 23th September 2011 Date: 6th October 2011 Sunnah on fairness, human dignity and perceptions pertaining to notions of Islamic scholars, with women as justice. And, the principle of selection of women’s and men’s work such in scholars and jurists needs to follow in (takhayyur) and cross fertilisation of the unequal distribution of labour; the footsteps of the original scholars of ideas among the existing schools of it is therefore imperative to take into Islam by disregarding their mistakes fiqh offer flexibility that merits greater account these normative guidelines of and building on their successes as attention in the reform efforts especially appropriate gender behaviour in an theirs’ has been a vital contribution to of the Islamic laws of inheritance and attempt to explain the persistence of an the systemisation of the various Islamic bequest. unequal division of labour. codes and laws. An essential foundation of a forward-looking approach has to Zainab Alwani argues that Islamic Omer Caha, focuses on the be steadfast acknowledgement of the teachings regarding the family structure development of the Muslim women’s fundamental human dignity; human are unique in providing theoretical and movement in Turkey, tracing its beings cannot be commodified: women practical answers to modern challenges historical roots as well as its evolution or men cannot be owned and cannot Closed door discussion between the members of Dr Islam Hassani and HE Mambetjunus Abylov and have the ability to reform any toward two different understandings be traded (bought and sold) and their International Institute of Islamic Thought (IIIT) (Advisor to the Mufti of Kosovo) and Dr AbdulHamid A. AbuSulayman. Date: 1st November 2011 deviation. She suggests that there is a of women. He concludes that the rights and duties must not be framed in Date: 7th October 2011 need to negotiate some aspects of the ‘Islamic women’s’ movement not only commercial exchanges or buy–sale type scholastic rules of Islamic jurisprudence undermined the culture and social contracts.

10 Sept - Oct 2011 Sept - Oct 2011 11 Islam and Civilisational Renewal (ICR) is an international peer-reviewed journal published quarterly for the International Institute of Advanced Islamic Studies (IAIS) Malaysia. It carries articles, book reviews and viewpoints on civilisational renewal and promotes advanced research on the contribution of Muslims to science and culture.

LIST OF ARTICLES IN OUR LATEST ISSUES

VOL. 2 NO. 2 (JANUARY 2011) SPECIAL ISSUE: MAQASID, IJTIHAD, AND THE PROSPECTS OF CIVILISATIONAL RENEWAL Maqasid al-Sharicah and Ijtihad as Instruments of Civilisational Renewal: A Methodological Perspective (Mohammad Hashim Kamali) Rethinking Islamic Legal Methodology with Reference to Maqasid al-Sharicah (Ahmad Kazemi-Moussavi) The Place and Role of Maqasid al-Sharicah in the Ummah’s 21st Century Civilisational Renewal (Osman Bakar) Maqasid al-Sharicah: A Literature Review (Eric Winkel) The Framework of Maqasid al-Sharicah and Its Implication for Islamic Finance (Asyraf Wajdi Dusuki and Said Bouheraoua) The Impact of Maqasid al-Sharicah on Islamist Political Thought: Implications for Islam-West Relations (Halim Rane) The Maqsad of Hifz al-Din: Is Liberal Religious Freedom Sufficient for the Sharicah? (Andrew F. March)

VOL. 2 NO. 3 (APRIL 2011) Classical and Contemporary Approaches to Education: An Islamic Perspective (Mohammad Hashim Kamali) Education Toward Values (Sobhi Rayan) Thoughtful Learning: A Case Study Using a Set of Principles Inspired from the Islamic Traditions (Salam Abdallah) Islam, Democracy, and the Question of Coexistence (Shah M. Nister Jahan Kabir) Islam, Democracy, and the Road to Moderation: Testing the Political Commitment of Indonesian Muslim Activists (Jamhari Makruf) Navigating a Fractal World: Ibn al-cArabi, Civilisational Renewal, and the New Sciences (Eric Winkel)

VOL. 2 NO. 4 (JULY 2011) The Concept of the Centre in Islam (Hamza Zeghlache) The Evolving Face of Religious Tolerance in Post-Colonial Malaysia (Osman Bakar) Islamophobia: A Projection of the West’s ‘Dark Side’ (Arthur F. Buehler) Toward Effective Legal Regulations and an Enabling Environment for Inalienable Muslim Endowments (Mohammed Hisham Dafterdar) Overcoming the Weakness in Sukuk: Toward Risk-Sharing Instruments in Islamic Finance (Abdul Karim Abdullah @ Leslie Terebessy) Contemporary Fiqh in Singapore: Some Observations (Muhammad Haniff Hassan and Sharifah Thuraiya S.A Alhabshi)

VOL. 3 NO. 1 (OCTOBER 2011) SPECIAL ISSUE: THE FAMILY INSTITUTION IN THE TWENTY-FIRST CENTURY -IDEALS AND REALITIES Family Values, the Family Institution, and the Challenges of the Twenty-First Century: An Islamic Perspective (Osman Bakar) Islamic Family Law Reform: Problems and Prospects (Mohammad Hashim Kamali) The Qur’anic Model on Social Change: Family Structure as a Method of Social Reform (Zainab Alwani) Dysfunctional Families and Crime: Righting Wrongs (Zaleha Kamaruddin) Gender Relations in Singapore Malay Dual-Income Households: (Un)Changing Perceptions and Practices (Suriani Suratman) The ‘Islamic Women’s’ Movement: Transition from the Private Domain to the Public Sphere (Omer Caha)

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