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Wasat adalah warkah dalam talian terbitan Pergas. Diwujudkan

bagi menerbitkan apa jua penulisan hasil kajian dan pemikiran yang bertemakan wasatiyah (kesederhanaan). Ia bertujuan menyebarluaskan idea dan menggalakkan wacana wasatiyah dalam kefahaman dan amalan Islam dalam konteks masyarakat Islam Singapura.

Sumbangan bahan penulisan amat dialu-alukan. Semua bahan penulisan haruslah memenuhi kriteria berikut:

Bertemakan wasatiyah atau relevan dengan tema wasatiyah. Penyumbang boleh menulis dari apa jua sudut i.e. fiqh, akidah, akhlak, falsafah, sosio-agama, atau politik-agama asal sahaja isinya dapat dikaitkan dengan tema wasatiyah.

Panjang penulisan ialah, minimum 1000 perkataan dan maksimum 2500 perkataan.

Penerbitan penulisan yang disumbangkan ialah atas budi bicara penuh pihak penyunting.

Pihak penyunting mempunyai hak untuk melakukan suntingan yang munasabah bagi bahan yang disumbangkan atas faktor-faktor bahasa atau ruang.

Untuk menyumbang, sila hantarkan penulisan anda ke wasat@pergas.org.sg Barisan Penyunting: Ustaz Irwan Hadi Mohamad Shuhaimi, Ustaz Mohammad Yusri Yubhi Mohd. Yusoff, Ustaz Muhammad Haniff Hassan, Puan Sundusia Rosdi Grafik / halaman web / pembantu teknikal: Remy Mahzam, Ustazah Nurhafizah Azman

Edisi (Edition) no. 24 / Disember 2018 Kandungan

Dari meja penyunting… (mukasurat 2)

Penafsiran Moden Terhadap Hukum Aurat Wanita: Satu Analisa, oleh Ustaz Mohammad Rizhan Bin Leman (mukasurat 3)

Blind Pursuit in Islamic Banking and Finance: Al-Wasat (Middle Path) Between Socially Responsible and Maximisation of Wealth, by Ustaz Mohd Jakfar Embek (page 8)

Commenting on the Problem with “Salafism”, by Umm Maryaam (page 14)

Nota: Hakcipta penerbitan artikel ini dimiliki oleh Pergas. Tidak dibenarkan mengulang cetak artikel ini di mana-mana wadah penerbitan lain dan dalam bentuk apa jua bentuk tanpa izin dari Pergas. Namun, keizinan diberikan untuk mengongsi artikel ini melalui alamat url yang asal. Segala pendapat yang yang dikemukakan oleh para penulis artikel adalah milik penulis dan tidak mewakili pendirian rasmi Pergas, kecuali jika dinyatakan sedemikian secara tersurat oleh Pergas.

www.wasatonline.wordpress.com

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Dari meja penyunting…. Alhamdulillah, Wasat dapat terus diterbitkan bagi edisi terbaru no. 24/Disember 2018. Semoga penerbitan ini terus memberi manfaat kepada para pembaca sekalian. Bulan Disember adalah bulan terkahir bagi tahun 2018. Maka pada kesempatan ini, sidang penyunting ingin mengambil kesempatan melalui Wasat untuk mengucapkan kepada sekalian pembaca, Kepada para pembaca yang bakal bercuti, semoga dikurniakan keselamatan dan kerehatan dalam percutian. Wasat mengemukakan tiga artikel menarik untuk pembaca. Artikel pertama bertajuk, Penafsiran Moden Terhadap Hukum Aurat Wanita: Satu Analisa, sumbangan Ustaz Mohammad Rizhan Bin Leman. Artikel ini mengemukakan dua tafsiran baru mengenai hukum memakai tudung bagi Muslimah dan kritikan terhadapnya berdasarkan metodologi pengambilan hukum tradisional. Keinginan untuk berfikiran kritikal dan mengemukakan hujah dan kritikan secara tenang dan bermetodologi adalah sifat wasatiyah yang terpuji yang menjadikan artikel ini relevan bagi Wasat.

Artikel kedua bertajuk Blind Pursuit in Islamic Banking and Finance: Al-Wasat (Middle Path) Between Socially Responsible and Maximisation of Wealth, sumbangan Ustaz Mohd Jakfar Embek. Sebagaimana artikel pertama, artikel ini juga mengajak pembaca melihat secara kritikal tapi membina terhadap perkembangan industri perbankan dan kewangan Islam. Tanpa bertujuan untuk menidakkan kepentingan dan sumbangan industri ini bagi umat Islam, penulis mengemukakan keprihatinan bahawa ia berpotensi untuk jatuh dalam kesilapan industri perbankan dan kewangan konvensional sekiranya para pemain industri hanya mementingkan keuntungan dan kepentingan pemegang saham sahaja, dan tidak mempedulikan nasib golongan kelas bawahan dengan melakarkan dan melaksanakan pelan Tanggungjawab Sosial Korporat. Hal ini adalah penting kerana terdapat petanda bahawa memaksimakan keuntungan menjadi keutamaan menjangkiti industri ini dan menjejas prinsip keadilan yang sepatutnya menjadi teras industri ini. Artikel ketiga bertajuk Commenting on the Problem with “Salafism”, sumbangan Umm Maryaam. Artikel ini mengulas secara kritikal sebuah artikel terbitan akhbar Today yang membicarakan aliran Salafi

sebagai satu aliran yang bermasalah kerana sifat asasinya yang boleh menjejas keharmonian masyarakat, bahkan ancaman pada keselamatan negara. Penulis berpendapat pola pemikiran yang dikemukakan bersifat generalisasi dan tidak mengambilkira pelbagai kajian

berkaitan aliran Salfi masa kini menyatakan bahawa ia bukan satu kelompok yang seragam (homogeneous). Sebaliknya aliran Salafi mengandungi pelbagai aliran yang walau pun mempunyai persamaan, tetapi juga berbeza sesama mereka. Sebahagian dari perbezaan ini menatijahkan ketegangan sesama mereka juga. Oleh itu, menyatakan secara umum bahawa aliran Salafi adalah bermasalah dan mana-mana individu yang beramal dengannya perlu diwaspadai, tidak membantu tujuan mewujudkan keharmonian masyarakat.

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Penafsiran Moden Terhadap Hukum Aurat Wanita: Satu Analisa Oleh Ustaz Mohammad Rizhan Bin Leman Pendahuluan Perbincangan mengenai hukum aurat wanita di dalam Islam bukanlah satu perkara yang baru. Isu ini telah dihuraikan dengan secara terperinci sejak berkurun-kurun lamanya di dalam kitab-kitab tafsir, kitab-kitab syarah hadis dan juga kitab-kitab fiqh dari pelbagai mazhab oleh para ulama dari pelbagai bangsa. Artikel ini bukan bertujuan untuk mengulangi perbahasan panjang yang telah berlaku sepanjang sejarah. Artikel ini hanya ingin memberikan tumpuan kepada dua penafsiran baru mengenai hukum aurat wanita yang disuarakan oleh sebahagian individu Muslim masa kini. Dua pandangan baru Sejak dua kurun kebelakangan ini, timbul penafsiran-penafsiran baru yang diutarakan oleh sebahagian Muslim berkaitan dengan hukum aurat wanita. Penafsiran-penafsiran baru ini boleh dikumpulkan di bawah salah satu daripada dua kategori ini. Pandangan pertama menafikan kewujudan dalil di dalam Al-Quran yang memerintahkan wanita Muslimah agar menutup kepala dan rambut mereka apabila di hadapan lelaki yang bukan mahram.1 Manakala pandangan yang kedua pula meyakini kewujudan dalil dalam Al-Quran mengenai perintah menutup kepala bagi wanita Muslimah tetapi mereka berpendapat kewajipan tersebut bersifat kebudayaan dan adalah relevan bagi masyarakat Arab di zaman Rasulullah s.a.w.2 Menurut pandangan ini, wanita Muslimah di zaman ini tidak wajib menutup kepala mereka jika mereka tinggal di sebuah masyarakat yang mana majoriti penduduknya tidak mengenakan pakaian sedemikian rupa.

Hujah-hujah yang dikemukakan Kedua-dua pandangan di atas ini berdiri di atas beberapa hujah tertentu. Sebahagian hujah-hujah tersebut berkait rapat dengan penafsiran nas-nas syarak manakala sebahagian yang lain tidak mempunyai kaitan langsung dengannya. Berikut adalah hujah-hujah utama yang dikemukakan: 1. Al-Quran tidak menentukan bahawa kepala dan

rambut wanita adalah aurat.3 2. Terdapat riwayat yang menyebutkan bahawa

anak keturunan Rasulullah s.a.w. tidak menutup kepalanya ketika berada di khalayak ramai.4

3. Mesej utama daripada surah Al-Nur ayat 31

adalah untuk menutup dada dan bukan kepala.5 4. Pandangan yang mengatakan bahawa

keseluruhan tubuh wanita adalah aurat kecuali muka dan tapak tangan bersandarkan kepada sepotong hadis yang lemah yang diriwayatkan oleh Asma’ binti Abu Bakr.6

5. Adat kebiasaan sesuatu kaum tidak boleh

dipaksakan ke atas kaum lain atas nama agama.7

6. Dalam isu menutup aurat, yang lebih penting

adalah maqasid atau tujuan di sebalik hukum tersebut iaitu memakai pakaian yang terhormat. Adapun perbahasan mengenai anggota yang wajib ditutup adalah kurang penting.8

7. Seorang alim dalam bidang syariah yang

terkenal, Syeikh Abdullah bin Bayyah berpandangan bahawa wanita boleh mendedahkan auratnya dalam situasi darurat.9

Analisa terhadap hujah-hujah yang dikemukakan Berikut adalah analisa penulis terhadap hujah-hujah yang dikemukakan di atas. Ingin ditegaskan di sini bahawa tujuan utama penulis adalah menganalisa hujah-hujah yang diutarakan dan bukan merendahkan

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mana-mana individu Muslim yang berpegang dengan hujah-hujah tersebut. 1. Al-Quran menentukan bahawa kepala dan

rambut wanita adalah aurat. Pada pandangan penulis, hujah yang mengatakan bahawa tiada ayat di dalam Al-Quran yang menyatakan bahawa kepala dan rambut wanita adalah sebahagian dari aurat wanita di hadapan orang yang bukan mahram adalah satu hujah yang kurang tepat. Allah telah berfirman, “Dan katakanlah kepada perempuan-perempuan yang beriman supaya menyekat pandangan mereka (daripada memandang yang haram), dan memelihara kehormatan mereka; dan janganlah mereka memperlihatkan perhiasan tubuh mereka kecuali yang zahir daripadanya; dan hendaklah mereka menutup belahan dadanya dengan khumur [penekanan oleh penulis]…” (Al-Nur: 31) Antara salah satu sebab mengapa sebahagian golongan tergelincir dalam memahami ayat ini adalah kerana perkataan khimar atau khumur di dalam ayat di atas ini memiliki lebih daripada satu makna dalam bahasa Arab. Salah satu makna perkataan khimar adalah penutup manakala makna yang kedua adalah penutup kepala. Dalam situasi sebegini, pengertian yang manakah yang sewajarnya dipegang oleh seorang Muslim? Adakah beliau bebas memilih salah satu daripada dua makna di atas mengikut citarasanya? Tidak dapat dinafikan bahawa penguasaan bahasa Arab yang baik adalah penting dalam menafsirkan Al-Quran, tetapi, berpegang dengan bahasa Arab semata-mata dalam menafsirkan Al-Quran dan mengabaikan kaedah-kaedah tafsir yang lain boleh mengakibatkan seseorang tergelincir dan melakukan kesilapan dalam penafsiran. Untuk menentukan makna khimar dalam ayat di atas, perlulah merujuk kepada hadis-hadis yang relevan dengan ayat ini.

Imam Al-Bukhari rahimahullah meriwayatkan dari ‘Aisyah r.a. yang berkata, “Semoga Allah merahmati wanita-wanita Muhajirin generasi awal, ketika turun ayat, “Dan hendaklah mereka menutupkan khimar ke dada mereka,” mereka merobek kain-kain dan menutup kepala mereka.”10 Ketika mensyarahkan hadis ini, Al-Hafizh Ibn Hajar Al-Asqalani rahimahullah berkata bahawa khimar itu digunakan di atas kepala.11 Hadis ini jelas menunjukkan bahawa para sahabat dari kalangan wanita Muhajirin memahami perkataan khimar di dalam ayat di atas sebagai penutup kepala. Ini menunjukkan bahawa kepala dan juga rambut itu wajib ditutup.

2. Perbuatan anak keturunan Rasulullah s.a.w. tidak boleh dijadikan hujah dalam menentukan hukum halal atau haram. Pada pemerhatian penulis, menggunakan perbuatan sebahagian anak keturunan Rasulullah s.a.w. sebagai hujah mengenai isu aurat wanita adalah tidak kukuh. Hujah sebegini pernah dianalisa oleh salah seorang ulama Syria yang terkenal iaitu Dr. Sa`id Ramadan Al-Buti rahimahullah di dalam kitabnya yang berjudul,

Kepada Setiap Remaja Wanita Yang Beriman Kepada Allah. Menurut beliau, kalau sekiranya perbuatan seorang individu boleh dianggap sebagai hujah, mengapa tidak dikatakan perbuatan meminum arak adalah dibenarkan kerana pernah diriwayatkan dalam kes yang terpencil sahabat pernah melakukannya pada zaman Rasulullah s.a.w.? Mengapa tidak dikatakan perbuatan melakukan zina adalah dibenarkan kerana pernah diriwayatkan dalam sebahagian kes yang terpencil sahabat pernah melakukannya pada zaman Rasulullah s.a.w.?12 Perbuatan seorang individu, sama ada beliau merupakan keturunan Nabi s.a.w. ataupun bukan, sama ada beliau merupakan isteri atau anak kepada golongan ulama ataupun bukan, bukan dalil atau hujah untuk menentukan hukum halal atau haram.

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3. Selain daripada menutup dada, mesej utama

daripada surah Al-Nur, ayat 31 adalah untuk menutup kepala juga.

Pada pemerhatian penulis, hujah yang mengatakan bahawa mesej utama dari ayat 31 surah Al-Nur adalah perintah untuk menutup dada dan bukan kepala adalah sebuah hujah yang lemah. Sungguhpun berlaku perselisihan di kalangan para ulama mujtahid berkurun-kurun lamanya sama ada muka, telapak tangan, dan telapak kaki termasuk dalam aurat wanita ataupun tidak, namun mereka sepakat mengatakan bahawa kepala termasuk dalam aurat wanita di depan lelaki yang bukan mahram. Sehinggakan golongan ulama dari mazhab Al-Zahiri, yang memiliki kecenderungan untuk memahami nas-nas syarak secara literal seperti Imam Ibn Hazm rahimahullah, turut berpandangan bahawa kepala termasuk dalam aurat wanita. Beliau tidak memahami ayat 31 dari surah Al-Nur sebagai perintah untuk menutup dada sahaja. Imam Ibn Hazm rahimahullah lebih cenderung kepada pandangan majoriti para ulama yang mengatakan bahawa aurat wanita adalah kesemua tubuh badannya kecuali muka dan telapak tangan.13 Sebagaimana yang disebutkan sebelum ini hukum menutup kepala adalah wajib menurut para ulama mujtahid berkurun-kurun lamanya sejak zaman para sahabat. Pada kesempatan ini, penulis ingin menukil kata-kata seorang tokoh ulama yang tersohor dari Indonesia yang turut berpandangan bahawa kepala wanita juga termasuk dalam aurat wanita yang tidak seharusnya dizahirkan di hadapan golongan lelaki yang bukan mahram. Ketika menafsirkan ayat 31 dari surah Al-Nur, Prof. Hamka berkata: “Peringatan kepada perempuan, selain menjaga penglihatan mata dan memelihara kemaluan, ditambah lagi, yaitu janganlah dipertontonkan perhiasan mereka kecuali yang nyata saja. Cincin di

jari, muka dan tangan, itulah perhiasan yang nyata. Artinya yang sederhana dan tidak menyolok dan menganjurkan. Kemudian diterangkan pula, bahawa hendaklah selendang (kerudung) yang telah memang tersedia ada di kepala itu ditutupkan kepada dada.”14

4. Hadis Asma’ binti Abi Bakr tiada kaitan dengan perbahasan mengenai hukum menutup kepala bagi wanita Muslimah.

Memang benar terdapat perbezaan pandangan di kalangan ulama mengenai status hadis Asma’ binti Abi Bakr yang mengatakan bahawa keseluruhan tubuh wanita adalah aurat kecuali muka dan telapak tangan. Sebahagian di kalangan ulama hadis menerima hadis ini manakala sebahagian yang lain berpandangan bahawa hadis ini adalah lemah. Namun, perlu ditekankan di sini bahawa golongan para ulama mujtahid yang menolak hadis ini tidak mengatakan bahawa menutup kepala tidak wajib. Sebahagian daripada mereka, apabila mereka

menolak hadis ini, mereka berpendapat bahawa seluruh tubuh wanita adalah aurat termasuk muka dan tapak tangan. Bagi golongan yang berpandangan

bahawa seluruh tubuh wanita adalah aurat kecuali muka dan tapak tangan, mereka bukan hanya berhujah dengan hadis Asma’ tetapi mereka turut berhujah dengan pandangan para sahabat Nabi s.a.w. Di dalam menafsirkan Al-Quran, penafsiran para sahabat tidak sepatutnya diketepikan begitu sahaja. Generasi sahabat memiliki beberapa kelebihan yang tidak dimiliki oleh generasi yang datang terkemudian. Mereka mengetahui mengapa sebahagian ayat diturunkan dan dalam keadaan apa ayat tersebut diturunkan. Mereka melihat kejadian-kejadian dan mendengar perkara-perkara di zaman Rasulullah s.a.w. yang tidak dilihat dan didengari oleh generasi yang terkemudian. Maka, kesepakatan mereka menunjukkan bahawa perkara tersebut mempunyai asas di dalam Sunnah meskipun mereka tidak menyatakan dengan cara yang jelas.15 5. Bukan semua aspek perbahasan mengenai

hukum aurat wanita dikaitkan dengan adat kebiasaan.

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Ketika membahaskan mengenai hubungan antara maqasid dan wasilah, Dr. Yusuf Al-Qaradhawi menegaskan perbezaan antara bentuk pakaian yang digunakan untuk menutup aurat dan hukum menutup aurat itu sendiri. Menurut beliau, bentuk pakaian yang digunakan untuk menutup aurat boleh berbeza mengikut adat kebiasaan sebuah negara manakala hukum menutup aurat yang wajib ditutup tidak tertakluk kepada adat kebiasaan.16 Hukum menutup aurat terutama menutup kepala wanita tidak berubah dari satu negara ke negara yang lain. Yang boleh berubah adalah pakaian yang digunakan untuk menutup aurat tersebut. 6. Sebagaimana maqasid atau tujuan di sebalik

sesuatu hukum itu adalah penting, hukum yang membawa kepada maqasid tersebut juga adalah penting.

Penulis bersetuju bahawa maqasid di sebalik sesuatu hukum adalah penting. Namun, hukum yang membawa kepada maqasid juga adalah penting. Sebagaimana pendekatan memberikan tumpuan kepada hukum yang terkandung di dalam nas syarak sehingga mengabaikan maqasidnya merupakan pendekatan yang kurang wajar digunakan, pendekatan yang memberikan tumpuan kepada maqasid sahaja sehingga mengabaikan hukum yang terkandung di dalam nas syarak juga merupakan pendekatan yang sepatutnya dielakkan. Hukum yang terkandung di dalam nas syarak tidak sepatutnya dipisahkan daripada maqasidnya. Berkaitan dengan isu ini, pakar Maqasid Al-Shariah zaman ini yang juga merupakan ketua Kesatuan Ulama Islam Sedunia, Dr. Ahmad Raysuni berkata: “Tidak dianggap sebagai berpegang kepada maqasid sesiapa yang tidak berpegang kepada nas. Sesiapa yang tidak berpegang kepada nas, maka tiada kaitan antaranya dengan maqasid. Bahkan saya katakan: Sesiapa yang berbicara mengenai maqasid tanpa berpegang kepada nas, sesungguhnya dia sedang berbicara mengenai maqasid dirinya sendiri, mengenai apa yang dia suka dan mengenai apa yang dia inginkan.”17

7. Fatwa yang dikeluarkan untuk situasi darurat tidak sewajarnya diumumkan penggunaannya kepada situasi yang bukan darurat.

Fatwa yang dikeluarkan oleh mana-mana ulama untuk situasi darurat tidak sewajarnya diumumkan penggunaannya kepada situasi yang bukan darurat. Adapun pandangan Syeikh Abdullah bin Bayyah mengenai isu aurat wanita dalam situasi yang bukan darurat adalah sebagaimana yang termaktub di dalam kitabnya yang berjudul Sina`at Al-Fatwa: “Ketahuilah bahawa adalah wajib bagi wanita untuk menutup rambut kepalanya berdasarkan firman Allah taala (Janganlah mereka mempamerkan perhiasan mereka kecuali apa yang zahir daripadanya).”18 Beliau menambah, “Mendedahkan rambut kepala adalah haram kerana

rambut wanita adalah aurat sama seperti anggota tubuhnya yang lain menurut pandangan yang sahih.”19 Kesimpulan Di dalam menafsirkan ayat-ayat Al-Quran, perlu meraikan

prinsip-prinsip tertentu agar penafsiran tersebut berada di atas landasan wasatiy. Di antara prinsip-prinsip tersebut adalah: 1. Penafsiran para sahabat terhadap Al-Quran yang

juga dikenali sebagai Al-Tafsir Bi Al-Ma’thur tidak sepatutnya diabaikan.

2. Hukum yang terkandung di dalam nas Al-Quran tidak sepatutnya dipisahkan daripada maqasidnya.

3. Tidak semua hukum di dalam Al-Quran berubah mengikut peredaran masa dan tempat. Perlu dibezakan antara perkara-perkara yang tidak berubah (thawabit) di dalam Islam dan perkara-perkara yang boleh berubah (mutaghayyirat).

Kegagalan untuk meraikan prinsip-prinsip di atas boleh mengakibatkan seseorang tergelincir dalam usahanya memahami mesej yang terkandung di dalam Al-Quran.

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Para ulama tidak menghalang mana-mana individu daripada menafsirkan ayat-ayat al-Quran khususnya bagi mereka yang memiliki keahlian dan kepakaran. Yang sepatutnya dihindari adalah perbuatan menerjunkan diri ke dalam lautan tafsir yang begitu luas tanpa membawa bekalan ilmu yang cukup, sebagaimana yang dikatakan oleh Dr. Yusuf al-Qaradawi: “Yang kami ingkari adalah orang yang mendakwa melakukan penafsiran semula terhadap al-Quran dan Sunnah dengan satu penafsiran yang baru yang mengabaikan Usul Tafsir, Usul Hadis, Usul al-Fiqh dan kaedah bahasa arab yang masyhur sehingga mendatangkan satu syariat yang baru, yang berbeza dengan syariat Muhammad s.a.w. yang telah diterima oleh umat dengan secara mutawatir dan yakin. Sebuah syariat yang dibuat oleh pemikiran dan nafsunya, dan bukan berpandukan wahyu yang terpelihara.”20

1Boo Su-Lyn, “Quran doesn’t specify women’s hair as ‘aurat’, Muslim NGO insists as conservative Islam digs in”, MalayMail, https://www.malaymail.com/s/919835/quran-doesnt-specify-womens-hair-as-aurat-muslim-ngo-insists-as-conservativ (disaksikan pada 13 Nov. 2018). 2Junaid Jahangir, “5 Muslim Scholars on the Permissibility of Not Wearing the Headscarf”, HuffPost, https://www.huffingtonpost.ca/junaid-jahangir/islam-wearing-hijab_b_14046520.html (disaksikan pada 14 Nov. 2018). 3Boo Su-Lyn, “Quran doesn’t specify women’s hair as ‘aurat’, Muslim NGO insists as conservative Islam digs in”, MalayMail, https://www.malaymail.com/s/919835/quran-doesnt-specify-womens-hair-as-aurat-muslim-ngo-insists-as-conservativ (disaksikan pada 13 Nov. 2018). 4Khaled Abou El Fadl, “Fatwa: On Hijab (The Hair-covering of Women) Updated”, https://www.searchforbeauty.org/2016/01/02/fatwa-on-hijab-the-hair-covering-of-women/ (disaksikan pada 14 Nov. 2018). 5Boo Su-Lyn, “Quran doesn’t specify women’s hair as ‘aurat’, Muslim NGO insists as conservative Islam digs in”, MalayMail, https://www.malaymail.com/s/919835/quran-doesnt-specify-womens-hair-as-aurat-muslim-ngo-insists-as-conservativ (disaksikan pada 13 Nov. 2018). 6Ibid. 7Sisters in Islam, “Penjelasan mengenai permasalahan batas aurat wanita”, https://www.facebook.com/officialSIS/posts/penjelasan-kepada-permasalahan-batas-aurat-wanita-1-aurat-ditakrifkan-sebagai-ke/10153378552744519/ (disaksikan pada 14 Nov. 2018).

8Ibid. 9Junaid Jahangir, “5 Muslim Scholars on The Permissibility of Not Wearing the Headscarf”, HuffPost, https://www.huffingtonpost.ca/junaid-jahangir/islam-wearing-hijab_b_14046520.html (disaksikan pada 14 Nov. 2018). 10Ibn Kathir, Tafsir Ibn Katsir, Jakarta: Pustaka Imam Asy-Syafi’I, 2008, jld. 6, ms. 369. 11Al-`Asqalani, Ibn Hajar, Fath Al-Bari, Kaherah: Al-Maktabah Al-Tawfiqiyyah, t. t., jld. 8, ms. 444. 12Al-Buti, Muhammad Sa`id Ramadan, Ila Kulli Fatatin Tu’minu Bi Allah, Damsyik: Maktabah Al-Farabi, 1975, ms. 80-81. 13Ibn Hazm, Ali bin Ahmad, Al-Muhalla Syarh Al-Mujalla, Beirut: Dar Ihya’ Al-Turath Al-`Arabi, 2001, jld.3, ms.126. 14Hamka, Tafsir Al-Azhar, Jakarta: Gema Insani, 2015, jld.6, ms 292. 15Al-Qaradhawi, Yusuf bin `Abd Allah, Al-Marji`iyyah Al-`Ulya Fi Al-Islam Li Al-Quran Wa Al-Sunnah, Kaherah: Maktabah Wahbah, 2001, ms. 52. 16Al-Qaradhawi, Yusuf bin `Abd Allah, Dirasah Fi Fiqh Maqasid Al-Shari`ah, Kaherah: Dar Al-Shuruq, 2012, ms 178. 17Al-Raysuni, Ahmad, Al-Dhari`ah Ila Maqasid Al-Shari’ah Abhath Wa Maqalat, Mansurah: Dar Al-Kalimah Li Al-Nashr Wa Al-Tawzi’, 2016, ms. 86. 18Bin Bayyah, `Abd Allah, Sina`at Al-Fatwa Wa Fiqh Al-Aqalliyat, Jedda: Dar Al-Minhaj, 2007, ms.407 19Ibid., 407. 20Al-Qaradawi, Yusuf bin ‘Abd Allah, Kayfa Nata`amal Ma`a Al-Quran Al-`Adhim, Kaherah: Dar Al-Shuruq, 2005, ms. 354.

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Blind Pursuit in Islamic Banking and Finance: Al-Wasat (Middle Path) Between Socially Responsible and Maximisation of Wealth by Ustaz Mohd Jakfar Embek Chris Meyer, CEO of Bodetree and author of The Enlightened Franchise in his recent article, The New 'Rules of The Game': Balancing Profits and Social Responsibility In The 21st Century, in Forbes.com said, “Our society is evolving towards one that articulates its set of social values and demands certain behaviors from the companies we engage with… In today’s day and age, the blind pursuit of profit maximization in the traditional sense will ultimately fail.” Therefore, this writing aims to critically evaluate from principles of moderation (al-wasatiyah) what would be the “blind pursuit” in the business and practices of Islamic Banking & Finance (IBF). Theoretically shari’ah that is based on al-maqasid (larger objectives of shari’ah) provides an important and central medium in governing all aspects of human life including economic activities. However, what is ideal and what is in the practices may defer due to push and pull demand of the business operations. If al-wasatiyah or just (al-‘adl) and choice (al-khiyar) here means principles of well balanced, social justice and righteous decision making, therefore the endeavor towards pursuit for wealth maximisation and shareholder interest should not over exulted or neglect justices to the social underclass and under privileges. If exultation towards maximisation of wealth occurs, the Qaroun of modern days will appear. The justification of balanced and just or principles al-wasatiyah in Al-Quran in relation to the issue discussed here is mentioned in Al-Quran, “Surely Qaroun was of the people of Musa, but he rebelled against them, and We had given him of the treasures, so much so that his hoards of wealth would certainly weigh down a company of men possessed of great strength. When his people said to him: Do not

exult, surely Allah does not love the exultant. And seek by means of what Allah has given you the future abode, and do not neglect your portion of this world, and do good (to others) as Allah has done good to you, and do not seek to make mischief in the land, surely Allah does not love the mischief-makers.” (28:76-7) In Islam, the Islamic economic system is neither based on individualism (monopoly or capitalist owned) nor collectivism (socialist or state control). It is, neither, meant for the pursuit of worldly wealth and neglect social responsibility, nor human welfare for the rewards of hereafter only. Good deeds here mean principles of social responsibility, cooperation, profit and equity based sharing and compassionate. On that pretext, the purpose of this writing is to review good practices such as social justice and philanthropic responsibility. The danger is when real operations of Islamic Banking and Finance pursuit more for material profit indicators or shareholders’ wealth, but neglect good governance and best practices for social and human well being. Writings on Corporate Social Responsibility (CSR) and its relation to conventional corporate businesses perhaps have been around since 1950’s. However, its relation to Islamic Banking and Finance (IBF) institutions is relatively new area, although as early as around that year Syed Qutb already advocated idea of social justice in his book Social Justice in Islam. Although social justice is not what it meant by CSR nowadays, the social principles of al-adl wal-ihsan (just and compassion) applies. Literatures on Islamic Economics of the early years such as written by Abu Al-A`la Al-Maududi, and later Umer Chapra and Khurshid Ahmad also deliberated on the issues. Both are now very critical of the state of Islamic banking and finance (IBF) that neglect or not doing justices to the larger ‘underclass’ of community. Critics from scholars There are already few concerns from Islamic economic gurus on the failure of the present market and finance system;

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“Our collective failure lies in the fact that we have so far not yet been be able to put up a great resistance to the present trend towards globalization of poverty and neo-colonization of our future.” (Prof M. A. Mannan) “The market system as well as central planning have both failed to lead mankind to such an overall well-being. It is, therefore, necessary to lay down the contours of a new system which could help optimize human well-being.” (Dr. M. Umer Chapra) “Although wealth is by no means the only determinant of human well-being. Poverty is a source of humiliation and despair..” (Prof. Timur Kuran) Justice is a very fundamental issue that relates to the very principles of human brotherhood. It’s a universal language of humanity, which the suffering of one person is the suffering and obligations of the others to help out. Therefore although pursuance of one’s self interest to create more wealth economically is not wrong, but to deny the rights of the others who is less fortunate than him to have equally moderate life is inconsistence with human dignity and, thus, is morally wrong. Even orientations of economic theory and practices (Backhouse, 2002) are evolving. Over the years Adam Smith’s (1723 – 90) moral philosophy on Wealth of Nation has shifted towards classical political economy of Malthus (1766 – 1834) which then transited to Keynes’s (1883 – 1946) Employment, Interest and Money. Then came Welfare Economics and Socialism (1930 – 1960), Development Economics (1930’s – 80’s, and after the US Credit Crunch crisis, people are talking about neo-capitalism theory. But whether capitalism can sustain for another decade is another question not going to be dealt here. Normative economy is now taking its course. Orientations of economy have moved from a positive economy towards what is known as normative

economy where value and social well being is the theme of discussions. Positive economics (Caldwell, 1994) studies consequences of a decision relates to consumption, production and exchange of goods, while in normative one looks into the values that associate with economic decisions. Therefore, positive economy is value free that emphasises on facts and cause and effect consequences, while normative incorporates value judgments on certain economic decisions. Perhaps based on the latter that one can understand what Kofi Annan (Banerjee, 2007:1) means when he urged the need for business leaders to consider beyond shareholders’ interest towards what is best for ‘millions of people’. He understands well the relation between business and social well being. The role of

which corporations are just another part of social well being rather then limited only for the shareholders’ interest. In his keynote speech to the United States Chamber of Commerce in 2001, he states; “because your business will see benefits on its bottom line. You will see direct benefits, such as

protecting investment and reducing risk. And you will make less tangible, but no less important, gains in assets such as reputation and customer loyalty. In fact, there is a happy convergence between what your shareholders pay you for, and what is best for millions of people the world over.” Social responsibility and Islamic injunctions At the interpersonal level, Islam has always emphasised on balance (al-tawazun), and the coherence between doing justice, goodness and well being of man in all sectors of human activities even in the actualisation of economics and optimising profit. The call for doing good and justice towards other human beings is a divine obligation as stated in the Al-Quran, “Allah commands justice, the doing of good, and liberality to kith and kin, and He forbids all shameful deeds, and injustice and rebellion. He

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instructs you, that you may receive admonition”. (16:90) In economy and business activities too, the very objective of Islamic Law (maqasid al-shari’ah) is to eradicate hardships, monetary injustices (riba) and all forms of uncertainties (gharar) which are known as forms of corruption and mischiefs (al-fasad). Therefore, in pursuance of wealth, one must seek to obey the principles of doing good to others and sensitive towards the well being of the environment. One of shari’ah legal maxims states, al-dhararu yuzal, which commands the eradication of any forms of difficulties, hardships or uncertainties not only within the tools structure but also the eco system. On that note, if any of the society falls into trap of poverty or earns less then the minimum affordable standard of living, it is more of a divine obligation for the corporations to help them out of their hardships. To leave them remaining in the cycle of poverty means to leave them as liability rather than asset to the society and economy. Therefore, a CSR compliant company should have the human conscious to help out in closing the source of human despair and humiliation such as high illiteracy rate, poor housing sanitation, slumps, family at risk and others and uplift level of human dignity and rights. What is Corporate Social Responsibility? Perhaps Lord Chancellor of England, the first Baron Thurlow (1731 – 1806) was right when he stated, “Did you ever expect a corporation to have a conscience, when it has no soul to be damned and no body to be kicked? And by God it ought to have both!“ Indeed, corporations need to have soul and body to have a conscience as socio being and not just wealth maximisation mechanism. In fact, record shows that corporations with good public image in voluntary philanthropic and environmentally concern is corporations that attract more customers, churn more profits and thus earns shareholders trust. The ‘good’ done by corporations earns them many names: corporate social responsiveness, corporate citizens, corporate philanthropy, corporate community and many others.

Some popular definitions of corporate social responsibility as quoted by Banerjee (2007) are: “Actions that appear to further some social good beyond the interests of the firm and that which is required by law.” (McWilliams and Siegel, 2001: 117) “A commitment to improve community well being through discretionary business practices and contribution of corporate resources.” (Kotler and Lee, 2005: 3) “A concept whereby companies integrate social and environmental concerns in their business operations and in their interactions with their stakeholders on a voluntary basis.” (European Commission, 2005) Dr. Mehmet Assutay, an economist, underlines the following four components which form CSR in a conventional business entity (the Shari’ah Responsibility compliance applicable only in an Islamic business setup) (See image below).

Points of concern on CSR in IBF institutions Firstly, while theoretically, Islam seems to provide the solutions to human sufferings and disparities, that is not the case in reality, however. Muslims seems not to have a resistance to overcome neo-colonisation and globalisation effects. Our justification of economy need to be changed from positivism towards

Social and

Environmental

Implications

Consumer

Responsibility

Responsible

Business

Practices

Philantrophic

Involvement

Shariah Responsibility

(applicable if within Islamic paradigm)

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normativism where moral values and social obligations towards human well-being is equally factored in. Thus a statement such as, “As far as (my bank) is concerned, we are very committed to the development of the Islamic financial market. It is a means to enhance our shareholders’ value. From an institutional perspective we do not see Islamic banking either as a religious requirement or a social need. We see it more in terms of how we might enhance shareholders’ value.” is rather worrying and disturbing. Secondly, full pledged Islamic Banking and Finance institutions (IBF) have been existed for the more than 30 years, although academic researches and literatures on Islamic economics as the base for its establishment have started much earlier. However contemporary trends show that while the Islamic market and finance institutions are moving away from their original philosophy of equal wealth distributions, Islamic economics as a principle too seems to be moving at the opposite directions by emphasis more on wealth creations more rather than development of the human well being. Thirdly, recent calls for Islamic scholars to reevaluate rulings of certain approved Islamic compliant products such as Murabahah trade financing in the Gulf, Bay` Bithaman Ajil (BBA) practices in Malaysia, Tawarruq practices in Saudi and others seems to show that certain shariah rulings on approved products need to be more cautious, so as implementations of those products in open market not only viable for commercial convenience, but also divinely blessed and human well being of its used. Certain Islamic products must not only cater for high influential traders and entrepreneurs but also accessibly convenience for the poor and lay men on the street needs. Fourthly, certain bureaucratic regulations and rulings of Islamic banks such as placement of collaterals on small bank loans proof to be a hindrance and

accessibly inconvenience for the poor and needy, thus creating institutional injustices for the small consumers. Fifthly, “To remain competition with mainstream financial institutions, Islamic Finance Institutions are keeping pace with new financial developments. Islamic alternatives to hedge funds, securitisation and market indices are recent additions to the industry. Islamic investment managers only targeting high-net-worth and even super-high-net-worth individuals and financial institutions – a growing practice observed in the Middle-East”. (Salma Sairally) Sixthly, “Financial experts and practitioners appear to devote more attention to the achievement of ‘economic efficiency’ than be concerned with the

principle of ‘socio-economic equity’.” (El Gamal) The above concerns are not exhaustive pertaining to IBF institutions being too commercially motivated and, thus, neglecting its social and human well beings. Muslims academia responses and

suggestions However, sadly to say while Muslims often generalise that western counterparts have secularised social ethics with economics activities, there are only handful among Muslims corporate circles and academia who dealt the issue dedicatedly. Sairally only quoted two academicians, Hasan (2005) and Taq el-Din (2005:45) who voiced out the need to evaluate the performance of Islamic Finance Institutions with reference to their contribution in meeting social responsibilities. She concluded “that the social commitment emphasised by the Islamic economics literature is being neglected within the practise of Islamic finance which appears to focus more on the efficiency/profit aspects and less on equity/social aspects”.

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Sairally’s analysis coincides with the concerns from the gurus of Islamic Economist (Manan and Chapra) as mentioned above, that there is an urgent need for a reform in current financial market system, “to lay down the contours of a new system which could help optimize human well-being”. Manan is concerned of the absence of “strong resistance to the present trend towards globalization of poverty and neo-colonization of our future.” Some suggestion on CSR instruments a) Institutionalising through policy decisions As leveling up the internalising effort, Prof Nejatullah Siddiqui (Caldwell) suggests the need to internalised moral and social awareness beyond individual behaviour of the IBF operators, that is through institutionalising it with clear reflections in the policy decisions of financial institutions. On this aspect Sairally observes that ethical screening criteria of IBF institutions showed little commitment towards ethical employment policies and charities to community and staff causes. It was stated that the amount spent on charities donations are less then 2% of their profits despite their claims to be socially responsible institutions. b) New CSR indices This is another worthwhile exploration which could be emulated along the line of Dow Jones Islamic Index and FTSE Global Islamic index introduced in 1996 and 1999. Along that experiences a form of qualitative measures (CSR indices) may be able to track down social performance of companies whose activities are consistent with shariah principles. This is inline with a call to measure the performances of IBF with reference to CSR that has been made by both Hasan (2005) and Tag el-Din (2005). c) Increase size of Musharakah financing

Similarly the same being observed by both Sayd Farook and Roman Lanis in their shared article, Banking on Islam? Determinants of Corporate Social Responsibility Disclosure, which also claims that Islamic banks are not adopting social roles especially in enhancing small scale traders in leveling economic involvement. They suggested for an increase to the size of Musharakah financing and advancing profit and loss sharing in gradual phases to leverage participations of small scale traders. d) Supervision by Shari’ah Supervisory Board - corporate governance mechanism Interestingly too is of a suggestion to clarify shari’ah compliance report to also include level of commitment towards corporate responsibility; “This is because the nature of compliance with Islamic

laws and principles from an Islamic point of view entails not only assurance of compliance through issuing the Shariah report, but also greater involvement in CSR activities and CSR disclosures. The Shariah

Supervisory Board (SSB) function as stated by the AAOIFI also concurs with this rationale. Hence, it is generally expected that the existence of a SSB in an Islamic bank would lead to greater levels of CSR disclosures.” e) Setting up trust fund or social foundations The Stakeholders Perception studies among banking customers in Malaysia (Asyraf Wajdi Dusuki and Humayon Dar) proves of the close relation between CSR factors and customer banking selection decisions. The finding also proves that the issue of CSR is not foreign to Islamic banks, although it is still small either in number or part of its profit allocations compared to the counterpart in conventional companies. Big corporations like Toyota, Ford, Starbuck and McDonald have community foundations as part of their social arms.

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Islamic Bank of Bangladesh Limited in its annual report reveals of it success stories in welfare-oriented schemes, Environment Friendly Business program with small traders and also Empowerment and Humanising Family Credit program which all geared towards enhancing social responsibility. Conclusion Despite having some of the unsatisfactory pertaining to IBF progress on CSR, IBF as a new industry player compared to much established corporations, may need to take another phases of time to be firm-footed with all of its short comings may it be legalistic, shari’ah supervisory opinions, operational dealings or product acceptance. Many more public educations programs and awareness need to be paved through for it to be accepted beyond social persuasion but religious obligations that level up innate taqwa of both the IBF operator, shareholders and customers. As a Muslim, social persuasion only motivates short term goals, but the cause for Hereafter not only increases human inner spiritual resistance (taqwa) but serves an everlasting reward. ------------------------------------- Bibliography

Backhouse, Roger E. (2002). The Penguin History of Economics. London: Penguin.

Banerjee, Subhabrata Bobby (2008). Corporate Social Responsibilty, The Good, The Bad and The Ugly. Critical Sociology, 34 (1), 51-79.

Caldwell, Bruce J. (1982). Beyond Positivism – Economic Methodology in the Twentieth Century. London: Routledge.

Chapra, M. Umer (1985). Towards Just Monetary System. Leicester: Islamic Foundation.

Dusuki, Asyraf Wajdi and Dar, Humayon (2008). Stakeholders Perceptions of Corporate Social Responsibility of Islamic Banks: Evidence from Malaysian Economy. Journal of The International Association of Islamic Economics, Vol 12, No.1.

Farook, Sayd and Lanis, Roman (2005). Banking on Islam, Determinants of Corporate Social Responsibility Disclosure. AFAANZ Conference Proceedings.

Hasan, Z. (2004). Measuring the Efficiency of Islamic Banks: Criteria, Methods and Social Priorities. Review of Islamic Economics, Vol. 8, No. 2 (2004): pp. 1-30.

Iqbal, Munawar (ed.) (2002). Islamic Economic Institutions and the Elimination of Poverty. Leicester: Islamic Foundation.

Naqvi, Syed Nawab Haider (2003). Perspectives on Morality and Human Well Being – A Contribution to Islamic Economics. Leicester: Islamic Foundation.

Sairally, Salma. Evaluating the Social Responsibility of Islamic Finance: Learning From The Experience of Socially Responsibly Investment Funds. Disertation Thesis. Loughborough University.

Tag El-Din, S. I. (2005). Review of “Thirty Years of Islamic Banking: History, Performance and Prospects” by Iqbal and Molyneux. The Muslim World Book Review, 25 (3): 42-46.

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Commenting on the Problem with “Salafism” By Umm Maryaam Introduction Earlier this year, I came across an article published in a local newspaper (18 June 2018) reporting on an academic book launch on Salafism in Lebanon by a well-known research fellow from an established research institutes based in a prestigious local university.1 It was moderated by a highly regarded academic, known as a highly respected scholar specialising on Islam in southeast Asia. The author of the article focused on the topic that was discussed in the book launch, namely the influence of Salafism on the promotion of intolerance among Muslims. While the book that was launched focused on Lebanon, the article cast a spotlight on the implications of Salafism in Southeast Asia. It also further discussed possible solutions to address the rising concern of a seemingly increasingly intolerant Islam in the region attributed to Salafism. In this commentary, I would like to raise several points related to the abovementioned article. First is the complexity behind the term “Salafism”, with reference to several authoritative academic studies on the subject. Second, I will briefly discuss the current predominant narrative on Salafism in the region. And finally, I seek to highlight the repercussions of a non-critical approach of understanding the term, including its possible contribution to Islamophobic sentiments and right-wing political discourses. Defining Salaf The direct translation of the Arabic term Salaf is “predecessor”. According to common understanding, this would refer to the first three generations of Muslims, hence the generations of the Prophet Mohammad and his companions. In contemporary context, and if we apply the definition of Salaf as described, we then refer to Muslims who

attempt to closely follow the ways these three early generations of Muslims lived Islam, one which, benefitting from the guidance of the Prophet himself and those who were close to him, is also the Islam. The Islam which, in the mind of a Muslim in today’s society centuries after the Quran was first revealed to the Prophet, is an idealised version. Here, already, a problematic arises. Would this then not refer to all Muslims in general, since all Muslims would then subscribe to the teachings of the Qur’an, Hadith and Sunnah (path or model of the Prophet) and consensus of his companions? I argue that the term ‘Salafi’ today is essentially a construct referring to one who rigidly adheres to a purist religious doctrine based on a literalist interpretation of the Quran and Sunna rejects any form of religious innovation (bid`ah). ‘Salafism’, as with other ‘-isms’, is arguably an ideology. Lately, it is conventionally used to refer to the disregard for a contextualisation of religious doctrine presumably renders subscribers of Salafi religious ideology intolerant of others’ views and this exclusivist worldview makes it difficult to coexist with others in society, including non-Salafi Muslims and non-Muslims. By extension, and as suggested by the discussion highlighted in the article, ‘Salafism’ is hence a key factor motivating violent extremism. But who decides what is a common conventional understanding or application of the terms? What feeds this predominant narrative of the Salafi ideology? Problematising contemporary usage of the terms Salaf, Salafi (movement) and Salaf-ism While the term ‘Salaf’ can be defined without much complications, what we should be concerned and critical about is the constructed label, what it implies, the motivations or explanations behind such labelling and the implications if we adopt associated narratives without question. Scholars often refer to a Salafi movement, to connote a more complex and broader entity. It is within this broader category that important distinctions are made.

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Wictorowicz (2006) for example points out different types of Salafis, ranging from the purist, politico and jihadis.2 Thus, one could picture the Salafi movement as a non-monolithic spectrum, ranging from the quietist or pacifist Salafis who differ from the Salafi-Jihadis who feel that the use of violence is fully justified. He explains that while these sub-groups all subscribe to a common religious creed, their preferred approach in addressing contemporary social and political realities greatly differ. Such differences account for intra-community conflicts and factionalisation. Likewise, a more recent study on Salafism by Henri Lauzière (2015) speaks of two different intellectual streams--- a more modernist current that is reformist in nature and attempts to reconcile Islamic belief with the Western model of progress, and a literalist school of thought focusing on perfecting puritan and literalist religious practice.3 Lauzière’s historical analysis maps out the various trajectories that have taken place within the broader Salafi movement, also emphasising its non-monolithic nature and an evolutive nature.4 The grand narrative of the day cannot be separated from a security agenda, especially since Al-Qaeda. However, as discussed above, it in fact focuses on only one aspect: Salafism as an ideology and the exclusivist Salafi-jihadi approach. In tracing its historical development, one will most likely be directed down the path of the post-Iranian Revolution in 1979, up to the tragic events of 9/11 with Saudi petro-dollars serving as the catalyst for the propagation of Wahhabism, referred to as a type of Salafism. What follows is the spread of this dangerous ideology spreading outside of the Middle East. In the West, for example, the term ‘Salafism’ has become co-terminous with conservative Islam, even in mainstream media due to sensational value or simply irresponsible reporting. Salafism in Southeast Asia, as highlighted in the book launch discussion as reported in the TODAY article, has

gained popularity in the past three decades or so due to Arabisation and influence of returning students who studied in religious institutions in the Middle East. Numerous academic studies have confirmed this trend. But even this needs to be further problematised. While there is no denying that the influence of Salafi Islam has increased, one should not over-exaggerate its extent. Granted that the Salafi-Jihadi ideology has played a role in motivating numerous terrorist acts in the region, there has also been strong resistance against it, perhaps far more than the support it gets (Hassan, 2010; Hellyer, 2017).5

Salafism in Southeast Asia also tends to be of the quietist and pacifist type which focuses on personal religious practice and piety rather than as an ideology for political and social activism. Furthermore, a single Muslim may be influenced by both Sufi and Salafi influences to different degrees, in different aspects of their religious life (Hassan and Mostarom, 2011).6 Conclusion: Adopting a critical approach On both traditional

and social media platforms space may be limited to permit an in-depth discussion. Nevertheless, and especially when the information is meant for public consumption and can shape public opinion, it is important to hint to the existing nuances and encourage critical thinking at the very least. As a receiver on the other end of such reports of academic discussions, forums, seminars or even conferences, one needs to bear in mind that what is being read is solely from the perspective of the one who is reporting. Thus, it may also be framed and coloured by the reporter’s own worldview and biases. This is not to say that such reports should be dismissed as inaccurate. On the contrary, such efforts in communicating critical discussions to a more general public brings critical topics out, beyond the confines of the audience in attendance at what is usually a limited setting. The onus however, is on the reader to be extra critical of the additional layer that is presented to him and this

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should then encourage more research and further reading into important topics, and should naturally make for more profound reflections and discussions in a broader social setting. For Salafism, one needs to be aware that is in fact highly complex topic. Dismissing this or giving the wrong impression that it is a monolithic religious group may have serious implications: feeding Islamophobic sentiments by encouraging suspicions and broadbrushing, and even affecting policy formulation indirectly due to influence on public opinion.

1Mokhtar, F. “Islamic community ‘must act to counter growing influence of Salafism’, Today, 18 June 2018, Singapore, available at: https://www.todayonline.com/singapore/seen-promote-intolerance-salafism-comes-under-renewed-scrutiny [accessed 13 November 2018]. 2For further details, see Wictorowicz, Q. “Anatomy of the Salafi Movement”, Studies in Conflict & Terrorism, 2006, vol. 29, no. 3, pp. 207-239. 3For further details, see Lauzière, H., The Making of Salafism: Islamic Reform in the Twentieth Century, New York: Columbia University Press, 2015. 4See for example Shavit’s (in Shari‘a and Muslim Minorities: The Wasati and Salafi Approaches to Fiqh al-Aqalliyyat al-Muslima) analysis of minority communities in the West and their attitudes towards Wasati and Salafi sources for Islamic guidance and religious law in a Western social and political context. He argues that

I conclude this commentary by returning to a point raised in the initial article. The author highlighted the call that the “Islamic community” needed to act and to adopt a philosophical approach in Islamic education to address Salafism, beyond relying on government intervention which can only be limited to restricting Salafi materials. However, it is more complex than that, especially if an uncritical and unconstructive grand narrative is being constructed and propagated by actors and platforms beyond just the Muslim community.

different groups within the communities draw inspiration from these two main streams but not on exclusive terms. They tend to instead selectively refer to jurists from the different schools of thought. 5See for example, Hassan, N., “The failure of the Wahhabi campaign: Transnational Islam and the Salafi madrasa in post-9/11 Indonesia”, Southeast Asia Research, vol. 18, no. 4, December 2010, pp. 675-705; Hellyer, H. A., “Saudi’s purist salafi drive into Southeast Asia”, Atlantic Council, 10 March 2017, available at: http://www.atlanticcouncil.org/blogs/menasource/saudi-s-purist-salafi-drive-into-southeast-asia [accessed 13 November 2018) 6See for example, Hassan, M. H. and Mostarom, T. R., “A Decade of Combating Radical Ideology: Learning from the Singapore Experience (2001-2011)”, RSIS Monograph, no. 20, Singapore: S. Rajaratnam School of International Studies, 2011.