I A I S

MALAYSIA
BULLETIN
ON ISLAM AND CONTEMPORARY ISSUES

No. 22 Sept-Oct 2014 KDN no. PP 17302/02/2013 (032210) ISSN 2231-7627 FREE

In this issue
event reports:
• Shaykh Hamza Yusuf in Kuala Lumpur 2014
• The launch of “Wasatiyyah Dalam al-Quran and Sunnah”
• International Conference on Developing Synergies between Islam and
Science & Technology for Mankind’s Benefit

FOCUS: Introducing the Shari’ah for Contemporary readers

Professor Mohammad Hashim Kamali answers some of the commonly asked
questions today about the Shari’ah (More p. 3)

Inclusivity of Islam - Abdul karim Abdullah

Religion provides answers to questions that modern empirical science is
unable to answer. It provides moral guidance to its adherents, as well answers
to what could be called “fundamental” questions. These include questions
such as “who am I?”, “why am I here?”, “what is the purpose of existence?”
Religion in other words provides its adherents with a “worldview.” This
worldview includes a system of customs, traditions, laws, and a sense of place
in history. It helps people to find their place in the overall scheme of things, to
know where they belong in the “big picture.” (More p. 6)

In This Issue Connect With Us

• Articles • Event Reports • Hikmah • Join our mailing list
• Humour without Malice • Malay Proverbs • Photos • Facebook
 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.
(Hadith from al-Tirmidhi and al-Nasa’i)

EDITORIAL

Warm greetings! Readers are invited here to another ‘smorgasborg‘ of interesting articles
and topical news. The Bulletin opens with my answers for the inquiring mind on the
nature of the Shar’iah – not a well-understood subject, especially in the West. I have
taught and researched in this field for much of my life and the reader is referred to my
book, Introduction to the Shari‘ah, for more details. A report is then provided on the
successful International Conference on Developing Synergies between Islam and Science
& Technology for Mankind’s Benefit, held at IAIS on 1-2 October, 2014, which included
such well-known scholars as Osman Bakar, Mehdi Golshani, Mohd. Kamal Hassan, Malik
Badri, Alparslan Acikgenc and Adi Setia. An article elucidating on the inclusive nature of
Islam is also provided by Abdul Karim. We then have reporting on a number of important
Professor Mohammad recent events held at IAIS including the book launch of the bahasa Malaysia version of
Hashim Kamali my new book, Wasatiyyah Dalam al-Qur’an dan Sunnah by Y.B. Dato’ Sri Ahmad Shabery
Cheek, Minister of Communications and Multimedia. The book was translated by Tan Sri Dr Syed Hamid Albar.
Other reported events include two Research Fellow Seminars – one on Education in South Africa, the other on the
Origin of Adam and Eve from a scientists’ perspective. A farewell message for our Principal Fellow at IAIS, Dr Karim
Douglas Crow.

recent publications
wasatiyyah Dalam Al-Quran Islamic Finance: Issues in
dan Sunnah Sukuk and proposals for
reform
Authored by Mohammad
Hashim Kamali Edited by Mohammad
Hashim Kamali & Abdul
Translated by Syed Hamid Karim Abdullah
Albar
Published by IAIS Malaysia
Published by MPH Group & The Islamic Foundation
Publishing
978-967-12545-1-6
978-967-415-201-7
196 pages, paperback
125 pages, paperback

Bulletin Editorial Team

Mohammad Hashim Kamali, Daud AbdulFattah Batchelor, Tawfique al-Mubarak,
Tengku Ahmad Hazri, Norliza Saleh

Published by: International Institute of Advanced Islamic Studies (IAIS) Malaysia, Jalan Ilmu, Off Jalan Universiti,
59100 Kuala Lumpur | Tel: 03 - 7956 9188 | Fax: 03 - 7956 2188 | www.iais.org.my

Printed by: Vinlin Press Sdn Bhd, No. 2, Jalan Meranti Permai 1, Meranti Permai Industrial Park, Batu 15, Jalan Puchong,
Selangor Darul Ehsan | Tel: 03 - 8061 5533 | Fax: 03 - 8062 5533

2 September - October 2014


introducing the shari’ah for
contemporary readers
cont’d from page 1
by Mohammad Hashim Kamali
Q: What is the Shari‘ah? Where does
the word come from and what does
it mean now? What is the difference
between Shari‘ah and Islamic law?
A: Shari‘ah literally means a way to
the watering place, a way of life so to
speak, or path to felicity and salvation.
It appears in the Qur’an once
(45:18). In the English language,
however, the phrase “Islamic law”
has been used to refer to both the
Shari‘ah, which is divinely revealed,
and its interpretation as developed
by jurists, called fiqh, which is the
human understanding of Shari‘ah.
Fiqh is law in the positivist sense
of the word, whereas Shari‘ah is
the wider source from which fiqh
is derived. This distinction is not
made in the phrase Islamic law, but
it is important to draw this. As a
path to religion and life, the Shari‘ah
is primarily concerned with a set of
values and rules that are essential to
Islam. Whereas Shari‘ah is conveyed
mainly through divine revelation
(wahy) as contained in the Quran
and the exemplary sayings and
conduct of Prophet Muhammad,
known as Sunnah, fiqh refers mainly
to the corpus juris that is developed
by the legal schools (madhahib),
individual jurists and judges by
recourse to independent legal
reasoning (ijtihad) and issuance of
legal verdicts (fatwa).
Q: When was Shari‘ah/Islamic law
created? How? By whom?
A: The Shari‘ah is contained in the
Qur’an, which is God’s revealed
speech to Prophet Muhammad
(PBUH), received over a period of
twenty three years of his prophetic
FOCUS
mission in early seventh century
CE. It was further developed and
supplemented by the Prophet
through his sayings and conduct.
Its interpretation and formulation
into more specific rulings (ahkam)
especially with reference to newly
arising issues continued to be
developed over time, mainly by the
jurists (fuqaha). Shari‘ah courts also
played a role but it was the work
mainly of individual jurists who
acted in their private capacities as
pious individuals in the various parts
of Islamic lands. That is why Islamic
law is often referred to as ‘jurists law’
similar in this respect to Roman law.
Almost all of the leading eponyms
and imams of jurisprudence were
private individuals and teachers.
They wrote little themselves but
their teachings were subsequently
developed by their learned disciples,
many of whom authored works
that represented the authoritative
articulation of their particular
schools, or madhhabs.
Q: Is Shari‘ah the same or different
from other legal systems?
A: The Shari‘ah may be described
as a “legal system” in a broad sense
but it is perhaps more accurate to
say that the Shari‘ah lays down
the fundamental principles of law,
religion and ethics all combined.
This can give rise to different
legal structures, as it has indeed
historically given rise to a variety of
legal systems, all of which can be
said to be based on the Shari‘ah,
though not synonymous with it. In
many cases the Shari‘ah co-existed
with, and influenced, an already
existing legal system, such as the
adat in the Malay world, the zawabit
during the Mughal and the qanun
during the Ottomans.
Q: Is the concept of Shari‘ah strictly
or solely Islamic? Is there a Jewish
Shari‘ah? A Christian Shari‘ah?
A: The Qur’an says that each
community has been given its
own Shari‘ah (al-Maidah, 5:48),
including the people of Moses
and Jesus (peace be upon them!).
The validity of revealed laws
preceding the Shari‘ah of Islam
(shara’i’ man qablana), especially
of Judaism and Christianity, is
recognised in the Qur’an and also
the detailed articulations of Islamic
jurisprudence (usul al-fiqh). Those
revealed laws are not, however,
practiced and Muslims are not
bound by them unless explicitly
affirmed in the Qur’an. This is
because the Shari‘ah of Islam is
self-contained. Some of the laws
of Judaism, to which the Qur’an
has made references, have survived
under the Shari‘ah of Islam, but
which were then integrated and
became a part of the latter.
Q: Do Sunni and Shi’i follow a
different Shari‘ah?
A: Insofar as the Shari‘ah is divinely
revealed, Muslims of all schools
and sects follow the same Shari‘ah,
including Sunnis and Shi’is.
However their respective schools of
jurisprudence, or madhhabs, differ
in matters of detail. Such differences
are not only seen in Sunni and Shi’i
juristic schools, but also among
the four leading schools of Sunni
jurisprudence as well. That said,
under the jurisprudential principle of
September - October 2014 3
selection (takhayyur) all schools may
select formulas and principles from
one another, including those from
Shi’i jurisprudence, and integrate
them into their own school or
madhhab. This has in fact happened
on many occasions in twentieth
century Sunni countries that adopted
aspects of Shi’i jurisprudence,
especially on matters of women’s
property rights and inheritance in
their statutory law reforms. Hanafi
countries have widely adopted the
Maliki fiqh on divorce, and non-
Hanafi jurisdictions have similarly
adopted the Hanafi law of marriage
in their modern law reforms.
Q: What is the relationship between
law and theology?
A: Before the systematisation of
the different theological doctrines
under the umbrella of ‘ilm al-
kalam, there was a certain unity
and coherence between the different
aspects of Islam. The Shari‘ah of
Islam consisted of three major but
undivided components to begin
with, namely of dogma, ethics, and
law (‘aqidah, akhlaq and fiqh). It
was during the second century of
the advent of Islam that the three
branches were separated, and the
fiqh as we know it today operates
in many ways separately from
theology and ethics. Over time,
aspects of Islam pertaining to beliefs
were systematised into a science of
theology (‘ilm al-kalam- also known
as ‘ilm al-‘aqa’id) while those relating
to the human conduct and practical
concerns of the applied law fell
under jurisprudence (fiqh). The part
of Shari‘ah that related to behavior
but was primarily addressed to
individuals and not adopted into
positive law were placed under
akhlaq. That said, law, theology and
ethics are intertwined in Islam so
that theological suppositions, such as
on the nature of the human intellect
(‘aql), legal responsibility (taklif)
and moral concerns on virtues, good
and evil (fada’il, husn wa qubh) are
4 September - October 2014
often the starting points of legal
inquiries in works of jurisprudence.
Broadly speaking, fiqh consists of
a concretised articulation of the
religious and moral values of Islam.
Q: What is a fatwa? Who can request
a fatwa? Who can issue a fatwa and
what are the consequences?
A: A fatwa is a legal/religious
verdict issued by a qualified scholar
(mufti). Anyone with a question
about an aspect of Islamic law and
religion can request the scholar for
a fatwa. The fatwa issued in response
is essentially non-binding and the
person to whom it is addressed is also
free to dispense with it and seek the
opinions of other muftis - unless of
course the fatwa in question merely
articulates a decisive injunction of
the Qur’an or hadith. A voluminous
genre of literature under the rubric
of fatawa has developed over time
and the tradition continues to this
day. The fatawa were in the past
issued mainly for guidance on case
by case issues facing the people.
The muftis acted much like the
lawyers and legal professionals do
today. This lay character of fatwa is
being changed in many present-day
Muslim countries who are issuing
new guidelines, including statutory
legislation, on fatwa issuance
functions. Muftis are nowadays
state functionaries in many Muslim
countries with specified jurisdictions
under statutory laws, and no longer
act in their previous capacities. When
a fatwa is duly issued and gazetted,
it also carries a binding force for
particular cases and localities. It
is debateable whether this can be
called a healthy trend or whether
it tends to unduly restrict the
prospects of scholarly contributions
and freedom of expression over
issues of public concern. This
needs to be judged, however, in
light of the prevailing conditions
of each country and society. Some
restrictions are deemed necessary to
avoid confusion and misguidance
that might be forthcoming from
unqualified individuals.
Q: Where and how did one study
Islamic law in the past? How do
they study it today?
A: Some of the basic tenets of Islamic
law were taught to Muslims at early
childhood by the parents, but this
mostly involved knowledge which
is obligatory upon the individual
(fard ‘ayn) such as the manner of
performing acts of devotion and
worship, cleanliness and ritual
purification (tahara, wudu’) for
prayer on religious occasions, the
ritual prayer (salah) and fasting.
Formal study of the Shari‘ah varied
from learning individually with the
scholars (‘ulama) at informal study
circles (halaqah) in the mosques,
seminaries (madrasah) and
universities (jami’ah). Today Islamic
law is also studied as part of ‘Islamic
Studies’ curriculum, and part of
legal studies or Middle Eastern
studies as well as an independent
subject in its own right (e.g. degrees
in fiqh and usul al-fiqh) in modern
Islamic universities. The renowned
al-Azhar University of Egypt, for
instance, offers full degree courses
on Shari‘ah and qanun (Shari‘ah
and modern laws) combined, and
so does the International Islamic
University Malaysia in their various
degree programmes.
Humour Without Malice
A man who was an adherent
of the Magian religion died
and leſt behind a huge debt.
Some of his creditors said to
his son, “Sell the house and
pay off your father’s debt.”
The son said, “If I sell the
house and pay off his debt,
will he enter paradise?” They
said, “No”. He said, “Then
leave him wherever he is and
leave me in the house.”
 International Conference on Developing Synergies
Between Islam and Science, & Technology for Mankind’s
Benefit, Kuala Lumpur, 1-2 October 2014
cont’d from page 1
by Daud Abdul Fattah Batchelor & Asadullah Ali al-Andalusi
The International Conference on
Developing Synergies Between Islam,
Science, & Technology held on 1-2
October, 2014 by the International
Institute of Advanced Islamic Studies
(IAIS) in Kuala Lumpur, featured 40
speakers across diverse fields detailing
issues revolving around Islamic
discourse and its relationship with
science and technology in the world
today. The conference was graced by
former Malaysian Prime Minister
and Chairman of IAIS, YABhg Tun
Abdullah Bin Haji Ahmad Badawi,
who provided a motivating Opening
Address. Many of the speakers offered
several valuable solutions drawing
extensively from their educational and
activist backgrounds in the fields of
environment, education, and policy
reform. Prof. Osman Bakar (Chair
Professor and Director of SOASCIS,
Universiti Brunei Darussalam) in the
first keynote address focussed on the
concept of beneficial knowledge with
reference to science and technology.
Speakers were restricted in time due
to the large number of presentations.
They were however, still able to
succinctly elaborate on issues while
offering recommendations and
solutions together with the hundreds
of participants over the two-day
period, spanning 16 hours in total,
not including Q&A sessions,
refreshments, and a catered lunch.
The conference programme was
divided into twelve themed sessions:
(S.1) Cosmology and the Universe,
(S.2) Philosophy of Science and
Emergence of Biological Systems,
(S.3) Principles of Tawhidic Science,
(S.4) Applications of Tawhidic
Science, (S.5 & S.7) History of
Science, (S.6) Medical Applications
of Tawhidic Science, (S.8 & S.10)
Science Education, (S.9) Bioethics,
(S.11) Forum on the History and
Education of Science from an Islamic
Perspective, and (S.12) Plenary
Forum on Bioethics: Current Status
and the Way Forward.
The second keynote address,
by Distinguished Professor
Kamal Hassan, discussed the
epistemological implications of the
Qur’anic revelation to human society
and elaborated on the characteristics
of the people who possess sound
intellect (Ulu al-Albab). He then
explained the higher purposes of the
Qur’an, which are ultimately to guide
human beings and societies to know
Allah through His Signs. Professor
Alparslan Acikgenc (Yildiz Technical
University, Turkey) presented on the
epistemological foundations behind
the contemporary history of science
where he elucidated how sciences
develop through a ‘knowledge
system’ based on certain metaphysical
principles inherent within particular
cultures. Alparslan further proposed
a fresh philosophy of science from
the Islamic perspective. Professor
Mulyadhi Kartanegara enlightened
us on Rumi’s exposition of the Living
Earth and the ardent love (‘ishq) of it
towards the Divine, which explains
the evolutionary process with its apex
in the creation of humankind. Other
discussions focused on society’s
comprehension regarding Islam
and scientific discoveries. Professor
Mehdi Golshani (Sharif University
of Technology, Iran) spoke on how
Islam can give a proper orientation
to scientific and technological
development based on the holistic
concept of Tawhidism (Oneness),
which attempts to incorporate all
elements of human understanding
into one. He focussed on the misuses
of science in the contemporary
period, followed by reasons for the
“brain-drain” in the Muslim world,
which he blamed on the lack of
scientific institutions and funding.
A number of presentations focussed
on the environmental crisis facing
the world, the ethical dimensions
of scientific practice, as well as how
to properly educate the public on
these issues. Professor Mohammad
Hashim Kamali (Founding CEO,
IAIS) presented the basic principles
of environmentalism from the
Islamic perspective, drawing on the
Qur’an and Sunnah to argue for a fiqh
of ‘balance’ and ‘cleanliness’ while
promoting a culture of communal
responsibility in effectively applying
these principles in society. Dr
Daud Batchelor (Associate Fellow
and Conference Chair, IAIS) gave
a stimulating talk on the practical
applications of a Tawhidic approach to
science by focusing on the reduction
of waste consumption across the
world through the implementation
of the Islamic principles of tazkiyah
(self-improvement) and qana’at
(contentment).
Assoc. Prof. Isham Pawan Ahmad
(IIUM, Malaysia) spoke about the
need for science to have values and
ethics incorporated into its standard
methodologies. He insisted that
the contemporary understanding
of science as ‘neutral and valueless’
was contrary to reality, although
researchers are often unaware of
this. Eminent scholar, Professor
Malik Badri, presented on a form
of psychological shock therapy that
had been utilised by early Muslim
physicians. Substantial discussions
on bioethics were also revealing,
such as Dr. Shaikh Mohd Saifuddeen
Shaikh Mohd Salleh’s and Prof.
Adeeba Kamarulzaman’s (University
Malaya, Malaysia) paper on harm
reduction in intravenous drug
use from the Islamic perspective.
Dr. Abdurezak Abdulahi Hashi
(IIUM, Malaysia) spoke on current
breakthroughs in the biosciences
and whether we can implement
ethical values in controlling and
managing these discoveries in the
September - October 2014 5
near future. Dr Elmira Akhmetova
(IAIS, Malaysia) capped this session
by exposing the contemporary state
of genetically modified foods (GMFs)
and their possible harm to society
given the lack of research on their
long-term side effects.
The final presentations focussed on
the lack of proper scientific education
and values at the primary and
secondary levels. Nur Jannah Hassan
(IIUM, Malaysia) called for a Qur’anic
worldview to be implemented into
the science curricula in Malaysia in
particular to counteract the overly
materialistic perspective of the secular
sciences. She proposed and has been
working on a project (along with Prof.
Kamal Hassan) to revise and create
modern day text books geared towards
Muslim students. A case study of the
education in Brunei was then given by
Mohammad Hilmy Baihaqy bin Yussof
and Prof. Osman Bakar regarding how
such an approach can be effectively
applied.
Finally, a summation of the
conference and suggestions for the
Way Forward were provided firstly
by Prof. Osman Bakar and then Prof.
Mohammad Hashim Kamali. They
favoured holding further conferences
on Islam and Science in the future,
but with more focus, perhaps
on the field of Tawhidic medical
applications and bioethics or Islam
and environmental sustainability.
The application of the maqasid al-
shari‘ah in assessing and reforming
technology development also deserves
greater attention. Several important
policy recommendations from the
conference deliberations, of relevance
to the Malaysian government and the
Muslim world at large, were suggested
for implementation. These included
revising educational curricula, laws
pertaining to consumption and waste
management, stricter punishments
for those who harm the environment,
and practical/ethical guidelines for
medical practitioners and bioscience
researchers to implement. Overall,
the conference was a beneficial and
enlightening experience which has
set the stage for further research from
academics and practitioners on how
to facilitate scientific progress and
remedies in the Muslim world. In the
meantime, IAIS will be busy preparing
the Conference Proceedings volume to
ensure that the many excellent ideas
provided receive wider international
exposure.

InClUSIvIty OF ISlAm
cont’d from page 1
by Abdul Karim Abdullah

Islam as a way of life is neither exclusive nor inclusive. Islam is moderate. Moderate, however, does not mean weak. To be
moderate, one needs to restrain oneself from going to extremes.
There are many interpretations or articulations of Islam. There is the orthodox understanding, a sufi understanding, and
even an orientalist understanding of Islam. Moreover, there are four major schools of jurisprudence among the Sunnis
alone. This attests to the diversity of views in Islam. Differences of opinion about minor matters are common.
Islam does not favour any race over any other race. The best among the Muslims is the one with the highest piety (taqwa)
[Al-Hujurat, 49:13]. It is better to adopt an inclusive rather than an exclusive approach to Islam, as the inclusive approach
unites the Muslims while the exclusive approach divides them.
The Qur’an enjoins, “Those who believe and do good, righteous deeds, We will most certainly lodge them in high, lofty
mansions in Paradise through which rivers flow, therein to abide. How excellent is the reward of those who always do
good deeds!” (Al-Ankabut, 29:58).
Every group claims to be on the right path, considering others to be “astray.” Yet the Qur’an says, “Do not become
divided.” (Al-Imran, 3: 103). The Qur’an also says, “Your Lord surely knows best who has gone astray from His way, and
He knows best who are the rightly guided.” (Al-Nahl, 16:125).

malay proverbs

“Yang menang menjadi abu, yang kalah menjadi arang”

– “The winner t�r�s to ashes and the loser t�r�s to coal,” means that it was a f�tile and fr�itless effor� for both par�ies,
a wor�hless fight with no gains and a sit�ation which does not benefit anyone.
“Gajah seberang laut nampak, kuman depan mata tak nampak”
– “The elephant beyond the oceans catches your attention, but the ger�s before your eye is not visible to you,” is an
ex�ression that advises you to examine your own faults first before judging others.

6 September - October 2014

 EVENT REPORTS
Shaykh Hamza Yusuf Visit to KL

by Ahmad Badri
In August 2014, IAIS Malaysia along with some other collaborative partners such as Al-Naqiy Islamic Solution Sdn. Bhd,
Department of Islamic Development Malaysia (JAKIM), State Religious Council of Selangor (MAIS), Centre for Islamic Thought
and Understandings (UiTM), Center for Advanced Studies on Islam, Science and Civilization (UTM), and the Institute of Islamic
Understanding Malaysia (IKIM) jointly organised a special visit by the renowned American Muslim scholar Shaykh Hamza Yusuf
Hanson, the Founder of Zaytuna College in California to Kuala Lumpur, Malaysia.

In his lecture entitled ‘Global Tawbah’ at the Merdeka Hall, Putra World Trade Center (PWTC), Shaykh Hamza highlighted
some of the challenges faced by the Muslim Ummah in the contemporary time. He stressed the fact that human race throughout
the globe is now in a state of crises ranging from environmental degradation due to destructive consumption, nuclear radiation,
discriminatory educational systems, and the breakdown of the family institution. As the consequences of these crises are global,
global repentance (tawbah) is thus imperative. In spite of this, Shaykh Hamza also claimed that in his opinion, Malaysia is
among the promising Muslim nations in terms of its governance and socio-economic developments. Therefore, he reminded
the Muslim community in Malaysia to appreciate the relative peace and security that they have been enjoying ever since and
to be aware of any form of attempt to divide their unity. Moreover, they need to protect this blessing through obedience and
strengthening their religious traditions as well as social cohesion.

In another lecture entitled ‘The Crisis of Knowledge’ at Seri Budiman Hall, UiTM, Shah Alam, Shaykh Hamza shed some
light on the problems suffered by the contemporary human consciousness whereby terms and problems are no longer defined
at their deep level. While as a matter of fact, every institution has its own underlying philosophy that needs to be addressed
so as to resolve problems therein. In respect to knowledge, Shaykh Hamza claimed that it has been defined by a materialistic
and hegemonic civilisation. On the other hand, our tradition owns a set of epistemological assumptions that are different from
those of the current dominant models around the globe. Shaykh Hamza contended that without realising this, our learning
institutions are becoming victims of the other’s worldviews that does not share our basic principles. Shaykh Hamza hence
stressed that education in Islamic tradition is in fact a form remembrance (tadhakkur) especially on the sacred covenant that
human race has already took to recognise Allah as the only Lord and Creator while in the modern institution of learning God
has been removed from academia. In order to overcome these crises of knowledge, Islamic learning institutions need to employ
both methods of tarbiyyah and ta’dib (moral and behavioural mentorship) whereby teachers are at the same time spiritual
instructors for students.

Shaykh Hamza also delivered an enlightening lecture at the Masjid Wilayah; Kuala Lumpur entitled ‘The Devil’s Trap’. In the
lecture he highlighted the fact that the devils now possess an unprecedented tool to seduce human race, namely the informative
and communicative technologies that are now represented by the Internet, television, films, and music. He highlighted the fact
that media violence had now increased in quantity and turned to be more graphic, sexual and sadistic that caused an average
child by the age of 18 years old to witness 200,000 instances of violence and 16,000 murders. The rating of films is also a part
and parcel of the problem whereby movies that are rated for general viewing now contains explicit sexual and violent displays.
The same case is similar with popular songs in which drug and alcohol usages are explicitly highlighted. All these has eventually
brought about critical ailments within the modern societies ranging from the spread of venereal disease, HPV virus causing
cervical cancer, pathogenic sexual behaviors, and drug addiction.

During a benefit dinner held at IAIS Malaysia, Shaykh Hamza presented another lecture entitled ‘Higher Education for a
Higher Purpose’. In this lecture Shaykh Hamza reiterated his concern on how modern educational systems has transformed
its core objective as the means for students to earn a livelihood rather than making a life. In its origin, Islamic education
is a tradition of service whereby technologies and knowledge are developed for the sake of servicing others. Therefore the
restoration of philosophy in our educational systems is in fact a crucial step to be taken into account. Furthermore, Shaykh
Hamza claimed that the liberal arts, which were once at the center of Islamic tradition, have been removed from the current
Islamic educational system. Therefore it is of utmost importance to recentralise this subject in our intellectual culture, as
Islamic educational system needs to employ a holistic programme by inculcating intellectual, moral, and spiritual virtues. On

September - October 2014 7

top of that, the programme needs to converse with current cultures and the critical ideas that shape modern societies. In this
lecture, Shaykh Hamza also elucidated on the project of the Zaytuna College in promoting Islamic liberal arts education in the
US, their achievements as well as resources that they already possess at present.

At the beginning of the visit Shaykh Hamza paid a cordial visit to the Ministry of Higher Education of Malaysia and had
a short meeting with the second Minister, His Excellency Dato’ Seri Idris Jusoh in his office. He also visited Professor Syed
Muhammad Naquib Al-Attas at his residence and had a discussion with the renowned scholar. Furthermore, he attended a
programme organised by Darul Murtadza in Setiawangsa, Kuala Lumpur, visited Nur Innai Bookshop and Nur ‘Ala Nur
Academy in Seri Hartamas, and attended a networking dinner organised by Yayasan Dakwah Islam Malaysia (YADIM).
There were also closed-door meetings organised at IAIS Malaysia and at CASIS-UTM with some respected society leaders
and scholars. Shaykh Hamza had also entertained two media interviews, the morning talk-show on TV Al-Hijrah and a radio
interview at IKIM.fm in which he offered words of advice to the Muslim society in Malaysia.

Book launch of Wasatiyyah dalam al-Quran dan Sunnah

by Tengku Ahmad Hazri

A work by the Institute’s Founding CEO, Professor Mohammad Hashim Kamali, Moderation and Balance in Islam: The
Qur’anic Principle of Wasatiyyah (Kuala Lumpur: IAIS Malaysia, 2010) was recently translated into Malay by Tan Sri Dr
Syed Hamid Albar, a Malaysian politician and former cabinet minister, as Wasatiyyah dalam al-Qur’an dan Sunnah (Kuala
Lumpur: MPH, 2014). The book launch ceremony, held at IAIS Malaysia on 9 September 2014, was officiated by a special
guest, the Minister of Communication and Multimedia, Dato’ Seri Ahmad Shabery Cheek. The ceremony also included
speeches by Kamali, Syed Hamid and Shabery, and ended with a book signing ceremony and press conference.
Kamali said in his speech that beneath every translation lurks a narrative, at times the translator himself functioning almost
like a co-author, whose choice of language and vocabulary mediates the diverse understandings between different language
communities. The book concerns both the conceptual dimension of wasatiyyah as well as its application. As a virtue the scope
of wasatiyyah is wide but it has especially close affinities with justice (‘adl) (which it can regulate) and wisdom (hikmah). Its
application is always contextualised and gradual, paying respect to local custom (‘urf) and conditions. What is ‘moderate’
is synonymous with what is the ‘best’, as understood by reading together the Qur’anic verse concerning ummatan wasatan
(the middle nation) (2:143) with that on khayr ummatin (the best of nations) (3:110). In essence though, wasatiyyah aims
at avoiding extremism.
Sharing his experience in translation, Syed Hamid emphasised translation as a creative interpretive act, and thus the
importance of appreciating the inter-twining of concepts and ideas as well as the subtleties of expression, particularly when
what is conveyed in one language may not carry the same nuances in the other language. Specific vocabularies which have
acquired special significance must thus be translated with the same worth in the other language.
In his speech, Shabery Cheek highlighted the importance of the subject of wasatiyyah to confront stigmas of Islam as
extremist and fundamentalist which gained currency in the aftermath of the Iranian Islamic Revolution in 1979 and Muslim
resistance to Soviet Union in Afghanistan. But the idea of “fundamentalism” was appropriated from Christian discourse as
to who has the “purer” version of Christianity and more faithful to the original teachings of Christ. Yet “fundamentalism”
should be a good term as it simply means sticking to the “fundamentals” of religion. In Ghazalian parlance, that means
nurturing mahmudah (praiseworthy) traits and eschewing those which are madhmumah (blameworthy).

hikmah

I looked at my friends, and did not find a better friend than safeg�arding the tong�e. I thought about all the
dresses, but did not find a better dress than piet�. I thought about all the t��es of wealth, but did not find better
wealth than content�ent in little. I thought about all t��es of good deeds, but did not find a better deed than
offering good advice. I looked at all t��es of sustenance, but did not find a better sustenance than patience.
– Say�idina Umar al-Khattab

8 September - October 2014

 EVENT REPORTS
RFS: The Origin of Adam and Eve & IAIS Research on Maqasid
by Elmira Akhmetova

On 23 October 2014, IAIS Malaysia organised a Research Fellow Seminar (RFS) with two presentations delivered by
Dr Daud Abdul-Fattah Batchelor, Associate Fellow at IAIS Malaysia, and Brother Mohd Fariz Zainal Abdullah, Head of
Administration and Human Resource Division at the same institution. In his reflective talk, entitled “The Origin of Adam
and Eve,” Dr Daud Batchelor presented his original thoughts and postulations on the creation of Adam and Eve in the
process of biological evolution. This research is intended to harmonise the Qur’anic verses on the creation of human beings
with modern scientific evidence.

On the second part of the seminar, Brother Mohd Fariz familiarised the audience with a tentative plan of IAIS Malaysia
events and conferences in 2015. Research Units of the institute were also reviewed and adjusted at the seminar. At the end
of the programme, Brother Mohd Fariz emphasised that the IAIS Malaysia researchers should apply the Islamic principles of
Maqasid al-Shari‘ah and Wasatiyyah in their research and policy recommendations.

RFS: Muslim Higher Education in Southern African Region

by Ahmad Badri

On 29 October 2014, IAIS Malaysia held its regular Research Fellow Seminar (RFS) by hosting Prof. Dr. Muhammed Haron
who is concurrently Associate Professor at the Department of Theology and Religious Studies, University of Botswana,
and Associate Researcher in the ‘Study of Islam’ programme at the University of Johannesburg. Prof. Harun discussed an
interesting topic entitled Muslim Higher Education in Southern African Region: From Secular Tertiary Institutions to Dar
al-‘Ulum. He explained that Muslim tertiary educational system in that particular region made gradual progress along two
lines of different systems namely the modern educational institutions and the classical madrasah (Dar al-‘Ulum) which
started in mid 1970s and early 1980s. The challenge now for the Muslim community is to integrate these two types of
institutions in a balanced manner. Prof. Haron elaborated that two major developments have taken place in Southern Africa
with regard to Muslim higher institutions.

Firstly, the classical institutions such as Dar al-‘Ulum have extended their global reach and now become an agent for Islamic
theology and legal learning. Secondly, some secular learning institutions have also introduced Islamic studies courses for
Muslim students. These two developments, Prof. Harun contended, are not without their own dynamics. For instance, the
classical madrasah institutions are faced with the challenges of globalisation, modernisation, and secularisation in their effort
to be relevant in the modern world. The challenges are complemented with their existence in the predominantly non-Muslim
environment. Despite their capabilities in producing students with certain sets of religious knowledge, classical institutions
suffered from their own predicament which is their shortcoming at providing skilled personnel to society. Career choices for
students who graduate from these institutions are limited to Imam in mosques, madrasah teachers, and marriage officers.
Prof. Haron examined different models of madrasahs in his presentation. Islamic studies courses in the modern universities
are subsumed under religious study programmes in which multi-disciplinary subjects are offered such as sociology of religion.
This has also invited criticisms from traditional scholars from the Dar al-‘Ulums.

Some proposals have been tabled as a result to integrate these two types of institutions so as to enhance needed skills among
the students. An elementary instance of this initiative could be seen in 2013 when the International Peace College of South
Africa along with a madrasah, Dar al-Arqam and Islamic Council of South Africa (ICSA) offered a joint graduate programme
with the International Islamic University, Malaysia (IIUM) on Islamic Law. Moreover, the universities have also opened their
door for students from Dar al-‘Ulum to pursue post-graduate education.

September - October 2014 9

RESEARCH, PUBLICATION AND CONFERENCE PRESENTATION
Prof. Dr Mohammad Hashim Kamali has written an article “Separation of Powers: An Islamic Perspective,” Islam and
Civilisational Renewal Vol. 5 No: 4 (October 2014). He is the co-author of “Islamic Finance: Issues in Sukuk and Proposals
for Reform,” published by The Islamic Foundation, Markfield, United Kingdom & IAIS Malaysia, 2014, pp. ix + 196. He
presented on “Islam and Environment: An Examination of the Source Evidence” at the International Conference: Developing
Synergies between Islam and Science & Technology for Mankind’s Benefit, IAIS Malaysia, 1-2 October 2014. His new book,
Afghanistan’s Constitution Ten Years On: What Are the Issues? was published by AREU, Kabul, NOvember 2014. His other
book, The Middle Path of Moderation: The Qur’anic Principle of Wasatiyyah is due to be published by OUP in mid-2015.

Assoc. Prof. Dr Mohamed Azam Mohamed Adil is currently editing and preparing chapters in book Issues & Development
of Islamic Law in Malaysia (together with Prof. Kamali). He contributed a chapter in a book entitled Islam dan Tajdid –
Tinjauan Isu-isu dan Perspektif Semasa published by Persatuan Ulama’ Malaysia, 2014. He was live interviewed on TV Hijrah
Assalamu’alaykum slot discussing on Perlembagaan Malaysia - Konsep Raja Berperlembagaan on 9 September 2014. He was
again interviewed (pre-recorded) for TV Hijrah on Hari Malaysia which was aired on 16 September 2014. He was on Hajj
leave from 22 September to 3 November 2014.

Dr Daud Batchelor was Chair of the Organising Committee (jointly with Professor Mohamed Azam), for the successful
International Conference just held at IAIS on Developing Synergies Between Islam and Science & Technology for Mankind’s Benefit
on 1-2 October, 2014. To promote the event Daud was interviewed on the TV Hijrah programme, “Assalamu’alaikum” on
Saturday, 27 September. Thirty-seven papers were delivered including a sizeable number by distinguished international scholars
(Event report here included). Dr Daud presented Conferences papers on “Reducing Wasteful Consumption through Waste
Avoidance and Islamic Approaches of Self-Improvement (Tazkiyah) and Contentment (Qana’at)”, and together with Ahmad
Badri on “The New Approach in Western Science to Understanding the Nature of Life, in Terrence Deacon’s ‘Incomplete
Nature’: An Analysis from Islamic Perspectives”. Dr Daud is leader of the IAIS Science, Technology, Environment and Ethics
unit. On 22-31 August, he attended the stimulating Summer School on Islam and Science held in Paris. As an editorial
committee member for the ICR and IAIS Bulletin, he is engaged in review, editing and revision of articles and participates
in planning meetings. He serves as member of the Peace and Security Forum (PSF) working group.

Dr Sheila Ainon Yussof presented her Policy Issues Paper draft on “Maqasid-Based Takaful Audit” at the fourth Maqasid
Working Group meeting on 16th October, 2014. She submitted her research report on IBFIM training on “Shari‘ah Framework
and Governance in Islamic Finance”, where she attended as a participant, on 10th September, 2014 and to be published in
forthcoming issue of IAIS bulletin. She moderated one of the sessions at the International Conference: Developing Synergies
between Islam and Science and Technology on 1st October, 2014. She also reviewed an article for publication in the ICR Journal.

Dr Elmira Akhmetova’s short piece on Ibn Sina is published on the IAIS Website under the Architects of Civilisation
section. She presented a paper, entitled “GM Food Towards Enhancing the Well-Being of Humanity: Expectations and
Realities” at International Conference on Developing Synergies Between Islam and Science & Technology for Mankind’s
Benefit,” organised by IAIS Malaysia in 1-2 October 2014, and also served as chief rapourter and a member of the organising
committee of that event. Akhmetova recently wrote a short piece, entitled “Lessons from the Arab Spring: Expectations and
Current Realities,” for Diplomatic Voice of IDFR; and submitted a full-paper, entitled “Woman and Youth as the Citizens
of an Islamic Government: The Qur’anic Perspective and Current Realities,” for 2nd International Conference on the Qur’an
and Sunnah 2015, “Revelation and Science in the 21st Century,” which is organised by Department of Qur’an and Sunnah,
IIUM. She is currently engaged in two main research projects, which are: “Epistemological and Conceptual Problems in
Defining Religion,” intended to be submitted to Intellectual Discourse (IIUM) journal, and “The Issue of Women in the
Writings of Musa Jarullah Bigiyev: Emancipation-Empowerment-Exploitation,” for Tatarica journal, Kazan State University,
Russia. She serves as a co-editor of the Peace and Security Forum 2013 proceedings volume, entitled “Islam and Diplomacy:
The Search for Human Security;” prepares short pieces for the ICR, Bulletin and IAIS website.

Abdul Karim Abdullah (Leslie Terebessy) has submitted a paper on the ‘Economic benefits of risk sharing,’ for the October
2014 issue of the ICR. He is also copyediting papers for the same issue. In addition, he is writing a section on Hudud in
Nigeria, to be included in a chapter in Professor Kamali’s revised and expanded edition of a book on hudud. Moreover, Abdul
Karim is writing a piece on literature for the section on Art on the IAIS Website. He is also preparing a presentation on the
“preservation of wealth,” as one of the maqasid (objectives) of the Shariah.

10 September - October 2014

Tawfique al-Mubarak is currently revising a paper on risk management and maqasid al-Shari’ah to be sent for a journal. He
has also submitted a paper for the 7th IIUC International Conference on proposing an alternative poverty alleviation model
for Bangladesh. At the same time, he is preparing a presentation for the MTCP-ILIM’s course on Management of National
Halal Certification and International Relationship in Halal Industry, and two more conference papers for the 10th ICIEF
and The First International Conference on Shari’ah Oriented Public Policy in Islamic Economic System. His paper ‘Rural
Development Scheme (RDS) of the Islamic Bank Bangladesh Limited (IBBL) and the Conventional Microfinance Institutes
in Bangladesh: A Comparative Analysis” has been published as a book chapter entitled Islamic Microfinance for Sustainable
Development edited by Nasim Shah Shirazi, Abdelrahman Elzahi, and Ishraga Khattab, from IRTI, Jeddah recently in 2014.

Tengku Ahmad Hazri has been engaged with several ad hoc projects including on Islam and constitutionalism (for which
he was also interviewed alongside Prof Hashim Kamali and Dr Mohamed Azam Mohd Adil) and on promoting peace in
Myanmar through enhancing Buddhist-Muslim relations. Also active in event management, he has been responsible for
organising several public events at the Institute, and was moderator at a recent Research Fellow Seminar and at a public
lecture on “Muslim Higher Education in the Southern African Region: From Secular Tertiary Institutions to Dar al-‘Ulums” by Dr
Muhammed Haron. As editorial member of the ICR and Bulletin, he reviews, edits and proof-reads contributions. Currently
he continues research on constitutional reforms in the Muslim world.

Ahmad Badri Abdullah has recently completed a paper for the ICR entitled ‘Thematic Induction (al-Istiqra’ al-Maṭnawī) as
the Methodological Tool of Maqāṣid al-Sharīʿah: An Approach To Develop Sharīʿah Objectives That Satisfy Current Societal
Demands’, which is under-going revision. He has presented a joint paper with Dr. Daud Abdul Fattah Batchelor entitled
‘The New Approach In Western Science To Understanding The Nature Of Life in Terrence Deacon’s Incomplete Nature’:
An Analysis Through Islamic Perpectives’ in the International Conference: Developing Synergies Between Islam and Science &
Technology for Mankind’s Benefit. He has also written an event report for the IAIS Bulletin on the recent visit of Shaykh Hamza
Yusuf to Kuala Lumpur. His article entitled ‘Positioning Halal Industry As The New Catalyst for Malaysia’s Economic Impacts
On Foreign Countries’ has already been accepted to be published in the ‘Diplomatic Voice,’ a quarterly publication of the
Institute of Diplomacy and Foreign Affairs (IDFR), and will be available at the end of October. He is now preparing an article
on the biography of ‘Izz Al-Din ibn ‘Abd al-Salam for the ‘Architect of Civilisation’ and also expanding his viewpoint in the
previous July ICR entitled ‘Halal Vaccine and the Ethical Dimension of Vaccination Programmes’ to a full article.

THANK YOU, DR KARIM CROW

Dr Karim Douglas Crow served as Principal Fellow of IAIS Malaysia since 2008 and has been
involved with many programmes and initiatives ever since. His main research and publications
focused on rationality (‘aql) in Islam, Islam and modernity and Sunni-Shi’i relations. His research
interests at IAIS Malaysia also included civilisational trends in Muslim societies and the influence
of Euro-American culture, as well as the Peace and Security Forum joint initiative between IAIS
Malaysia, the Cordoba Foundation, IDFR and Diplomatic Institute of Qatar. He earned his M.A.
and Doctorate from The Institute of Islamic Studies at McGill University. Originally from Beirut of Lebanese and American
parents, he also studied in the American University of Beirut and used to teach Arabic language and Islamic thought in
Columbia University and New York University. He also served as Consultant for a Peace Education Programme in Acheh,
Indonesia. At IAIS, he chaired the Research Fellow Seminar of IAIS Malaysia, and the website section on Architects of
Civilisation. He was member of Library committee, ICR editorial, Research and Website committees. IAIS Malaysia wishes
him well in his continued personal and professional endeavours.

Prepared by Mohd Fariz Zainal Abdullah

September - October 2014 11

 EVENTS AT IAIS MALAYSIA
DATE EVENTS
Shaykh Hamza Yusuf in Malaysia 2014
3rd September
Benefit Dinner: Higher Education for a Higher Purpose
Book Launch: Wasatiyyah Dalam Al-Quran dan Sunnah, Malay translation of Professor
9th September Mohammad Hashim Kamali’s Moderation and Balance in Islam: The Qur’anic Principle of
Wasatiyyah

International Conference
1st – 2nd October
Developing Synergies Between Islam and Science & Technology For Mankind’s Benefit

Public Lecture
29th October Muslim Higher Education in the Southern African Region: From Secular Tertiary Institutions to
Dar Ulums by Professor Dr Muhammed Haron

12 September - October 2014