Moderatism and Liberalism in Quranic Exegesis Islamic Thought UIN Palu.pptx

Moderatism and Liberalism in Quranic Exegesis Islamic Thought UIN Palu.pptx

1. Moderatism (and Liberalism) in Quranic Exegesis and Islamic Thought Muhamad Ali University of California, Riverside Presented at the Faculty of Ushuluddin, Adab and Da’wah, State Islamic University Datokarama, Palu, Sulawesi Tengah, June 21, 2024.

2. Sulawesi Tengah = “The Middle” Path

3. Universitas Islam Negeri Datokarama Palu : To Nabaraka : Berkah , “Blessing” to Sulawesi Tengah and to the World. Syeikh Abdullah Raqie dari Padangpanjang ke Tanah Kaili , Palu dan sekitarnya ( sekitar 1605- 1650) - Raja Besusu Pue Nggari Rektor Prof. Dr. H. Lukman S Thahir , M.Ag . “Knowledge, Character, and Skills” “Heart, Hand, and Head” Approach UIN Datokarama Palu adalah RUMAH BAGI SEMUA AGAMA, TANPA MELIHAT SUKU DAN AGAMA APAPUN

4. Demographics of Religions in Indonesia

5. What is moderation? Moderasi The meanings of vary in terms of nation, place, time, and intensity and its appropriations and applications change over time, shaped by religious, socio-political contexts: from the early Arabia Mecca and Medina to medieval Spain and Egypt, to the modern nation-states of Indonesia? The middle between what and what? Jewish and Christian, Legalism/materialism and spiritualism, west and east, worldly and hereafter, harshness and lenient, scriptural and contextual, radical and liberal, and so on. Not excessive – moderate nation – moderate Islam – Islamic moderation From Qur’anic interpretations: Is the Ummatan Washatan a given status for the Muslim community as in Q: 2:143 ? Are there moderate non-Muslims who are just and balanced as in Q: 5:66 and in the Department of Religion’s “Religious Moderation”? Intra-Muslim and Inter-religious Collaborations, religious moderation mean to all ?

6. “ wasath ”, “moderate”, middle, just,  والوسط يفيد معنى البعد عن الإفراط والتفريط، والزيادة على المطلوب في الأمر إفراط والنقص عنه تفريط، وكلٌّ من الإفراط والتفريط ميل عن الجادة القويمة؛ فهو شر ومذموم، والخيار هو الوسط بين طرفي الأمر، أي المتوسط بينهما؛ ولذلك يقول القرطبي: ((لما كان الوسط مجانبًا للغلو والتقصير كان محمودًا وسط .توسط . وسطية قصط . عدل التسديد (السداد) السداد: الاستقامة، والقصد الاقتصاد: اقْتَصَدَ في أمره: توسَّط فلم يُفْرِطْ ولم يُفَرِّطْ

7. “moderate”, “moderation”, “ wasath ”, “ wasathiyyah ”: dictionaries “Moderate ” (Merriam-Webster. com): adjective, verb, Avoiding extremes of behavior or expression: observing reasonable limits Calm, temperate Tending toward the mean or average amount or dimension Having average or less than average quality Not violent, severe, or intense Professing or characterized by political or social beliefs that are not extreme Moderation, Wasatiyyah , noun: an idea or position that favors the middle position between two or more sides or extremes الاعتدال في كل أمور الحياة من تصورات ومناهج ومواقف، وهي تحر متواصل للصواب في التوجهات والاختيارات، فالوسطية ليست مجرد موقف بين التشدد والانحلال؛ بل هي منهج فكري وموقف أخلاقي وسلوكي

8. Qur’an 2: 143: “ Ummatan Washatan ” YUSUF ALI Thus, have We made of you an Ummat justly balanced, that ye might be witnesses over the nations , and the Messenger a witness over yourselves; and We appointed the Qibla to which thou wast used, only to test those who followed the Messenger from those who would turn on their heels (From the Faith). Indeed it was (A change) momentous, except to those guided by Allah. And never would Allah Make your faith of no effect. For Allah is to all people Most surely full of kindness, Most Merciful.

9. Norms or Values Between hardship and softness In its proportion and place (’ adl ) Between absence and presence Between Extremities Wisdom between ignorance and arrogance Between passivity and violence Fundamentalism and liberalism Traditionalism and Modernism Against Radicalism, Terrorism, -- from “Deradicalization” to “Religious Moderation” Materialism and spiritualism Rationalism and emotionalism

10. ”radicalism”, ‘extremism”, “violent extremism”, “terrorism”

11. Avoid “Excess” in Religion Abu Hurairah: “Indeed this religion is facile ( yusr ), make it light, close and give good news to people, assist them during the day and in the afternoon and in the evening .” (Bukhari: 39) Narrated `Aisha: Allah's Messenger said, "Do good deeds properly, sincerely and moderately and know that your deeds will not make you enter Paradise, and that the most beloved deed to Allah is the most regular and constant even if it were little.” (Bukhari, chapter: 68, Hadith no: 6020) إِيَّاكُمْ وَالْغُلُوَّ فِي الدِّيْنِ، فَإِنَّمَا أَهْلَكَ مَنْ كَانَ قَبْلَكُمْ اَلْغُلُوُّ فِي الدِّيْنِ.  Do not commit excess in religion.

12. Approaches and Disciplines Historical: Intellectual History, Social History, Political History, Religious History Scriptural, Exegetical, Practical: Qur’anic, Thematic Normative and Lived Hadith: Thematic Normative and Lived Semantic and Linguistic Theological, Philosophical: kalam-oriented : Sunni, Shi’a, etc Legal: Fiqh, Shari’a-oriented Spiritual: Tasawwuf/Sufi-oriented. Educational: tarbiyah, pesantren, madrasah, higher education Da’wah: communication between compulsion and inactivity Political: state, nation, nationalism, international relations (diplomacy) Social: societal relationship, family, gender, Anthropological: local ethnic and groups Sociological: social movements, networks , social media, And so forth

13. Early Exegeses: “ Ummatan Wasathan ” Mujahid ibn Jabr (d. .720), Muqatil ibn Sulayman (d. 767), Sufyan al- Thawri (d. 778),3 and 'Abd al-Razzaq al- San'ani (d. 827). "a middle/moderate community" with essentially a just one ( ' udulan /' adlan ) The Prophet Muhammad had successfully delivered his prophetic message to his community. Confirming the previous revelations but renewing them and correcting their false attitudes of disobedience  

14. Pre-modern exegeses: just, best, excellent Ath-Thabari (d. 923) “Just as we guided you, O Believers, through Muhammad, upon him be peace, and with what he brought from God, thus we have selected you for success on account of the qiblat [the direction of prayer] of Abraham and his community, and we have thereby preferred you over other people of various creeds . Similarly we have chosen you and favored you over other religious communities by making you a middle community” Ali b. Ahmad al- Wahidi (d. 1076) "Just as we chose Abraham and his sons and conferred upon them the upright, monotheistic creed ( bi- - hanafiyya al- mustaqima ), likewise We have made you [Muslims] a middle nation, that is, just and excellent ( ' adlan khiyaran ). Similar views equating "middle" with "best" and "just" are expressed by other subsequent exegetes such as Fakhr al-Din al-Razi (d. 1209), Muhammad b. Ahmad al- Qurtubi (d. 1273); 'Abd Allah b. 'Umar al- Baydawi (d. 1310),13 and Ibn Kathir  (d.1373)

15. Medieval exegeses: between Jews and Christians Ibn Kathir (d.1373) : Wasathan : al- khiyar wa al- ajwad . Jews said, “our qiblat is the qiblat of the prophets and we are just ( adl ) among the people, “, thus the verse was revealed. “Jewish qiblat to the maghrib, Christian qiblat to the mashriq , and the Umma in between. “ Ghuluw al- Nashara bi al- Tarrahhub (Priesthood, asceticism) and Taqshir al- Yahud who changed the Book of Allah and Killed His Prophets.. (See also Al- Taubah 31; Ali Imran 79-80)

16. Modern exegeses: physical and spiritual, east and west, thought and relationships Muhammad Abduh (d. 1902): not the extremes, combining the physical and spiritual dimension of din Abu Ala Maududi (d. 1979): "the community of the middle way," which adopts "the path of justice and equity, of balance and moderation."  Sayyid Quthb (d. 1966): “ Muslim community is able to properly and fairly judge other nations and correctly evaluate their values, perceptions, characteristics”. ” the middle nation” on earth, between east and west, between north and south.” “middle between the material and the spiritual ”, Ummah washatan in the thought and belief, in feeling, organization, relationships, in time, in place,

17. But Qur’an 5:66 “ Ummah Muqtasidah ” If only they had stood fast by the Law, the Gospel, and all the revelation that was sent to them from their Lord, they would have enjoyed happiness from every side. There is from among them a party on the right course ( muqtasidah ): but many of them follow a course that is evil.

18. Classical and pre-modern exegeses: Q 5:66 “Ummah Muqtashidah ” Muqatil b. Sulaiman : "a group ( ' asaba ) of believers among the people of the Torah and the Gospel who are just and objective ( ' adila ) in their speech”. Jews such as Abdullah b. Salam who converted to Islam, Ibn Abbas (d. 688): “a just and upright from among the People of the Book”, such as Abdullah b. Salam, Buhaira , the Negus king of Abyssinia, Salman Al- Farisi . – Buhaira and Negus did not convert to Islam. At- Thabari recorded Jews and Christians who are true to their scriptures and laws. He believed only those who converted to Muhammad Al-Razi (d. 1210) :” "There are those among the People of the Book who, if you were to give them a coin for safekeeping, they would return it to you..” ( Mafatih al- Ghaib ) Al- Qurtubi (d. 1273) : “ those among the People of the Book who did not convert to Islam but who, nevertheless, "did not cause any harm nor did they jeer [sc. at Muslims]?and God knows best."  ( Jami’ al- Ahkam )

19. Modern exegeses Muhammad Abduh (d. 1905): a "contingent of people who are moderate and upright in matters of religion" ( jama 'a mu ' tadila fi amr al-din ), who are neither extreme nor deficient in the practice of their faith . Some believed that this moderate contingent referred to upright (' adul ) Jews and Christians while others thought that it referred to those from among the People of the Book who had embraced Islam ( aslamu ). No community or nation has ever lacked a righteous contingent of people who strive to better and elevate their community.” Muslims do not earn the designation of "a middle or moderate community" by virtue of being Muslims in name or by cultural ascription but rather by living up to the moral and ethical standards enjoined by their own.  

20. Hamka (d. 1981): Tafsir Al-Azhar “Umat di Tengah” Ummah Yang di Tengah “ the Middle Community” Jews leaning towards the worldly (materialistic), Christians leaning towards the hereafter (akhirat) (spiritualistic) . Today, Jews have abundant wealth, multiplying money, eating riba. Christians claim the rich will not go to heaven. The umma of Muhammad are in the middle: taking the straight path. In prayer, physical movement and spiritual (khushu’). In order to pay zakat, Muslims should seek wealth and then pay portion to the needy. On Friday, work to seek rezeki, trade, farm, but time to pray, pray. Then spread to the world to seek Allah’s bounties. Greek Philosophy focusing on intellectualism and Indian philosophies and religions (Upanishads, Vedas, Buddha, focusing on spiritualism . Muhammad accept life in its reality. Believe in the hereafter, work in this world. Think and feel. Seek wealth and share. That is the shirat al-mustaqim.

21. Hamka: “Ummah Muqtashidah” The first call to Jews and Christians is to take the true path and remove their fanaticism. But the Qur’an does not impose. If they refuse, they should hold the Torah and the Injil, without being mixed with desires. Follow the true revelations to Moses and Isa (Jesus). If they upheld the true moral teachings of Al-Masih, they would not commit enmity and hatred. They would love Muslims, not as enemies, not for revenge. They have their hearts and love so open that they would give their left cheek if the right cheek was hit. In today’s world, if they followed the Gospels Injil and wanted peace, they would reduce the nuclear bombs. They would not waste wealth through capitalism and imperialism to destroy humankind, and the world would be prosperous and victorious. Jews did not hold the Torah, Christians did not hold the Injil, and Muslims had left the Qur’an. Philosophers create new theories to the ordinary people who do not understand philosophy, they doubt religion and scriptures. There are peoples of the book who are just, objective, seeking the truth, open hearted, some accepted Islam, others continue learning and seeking and respecting Islam. There were only a few, but more and more. Then Abdullah b. Salam ad companions, Adi b. Hatim, Tamim Ad-Dary, Negus. But the majority of them did not want it and kept their fanaticism. Muslims are following the same disease. They sing the Qur’an but they did not implement it. They feel sufficient to accept the interpretations of the ulama. The Qur’an, like Torah and Injil, should not just be read or used for magical power. They should serve as guidance.

22. M. Quraish Shihab: Tafsir Al- Mishbah : “ Ummatan Wasathan ”

23. M. Quraish Shihab: Tafsir Al- Mishbah : Ummah Muqtashidah If the Jews and Christians truly upheld the teachings of Torah and Injil as well as the Qur’an sent down to them and all humankind by the God who protects them, they would eat and earn outer and inner bounties ( rezeki ) from above and under their feet. Among them there were the people in the middle who did not hate you, who were just and objective. Many of them are bad as they hate Islam and its community. There are others who say that scriptures and revelations included other than Moses and Isa Al-Masih, such as Daniel, Armiya , David, and others who foretold the coming of the Prophet Muhammad. They were told to believe in Muhammad. This verse says connection between faith and piety ( taqwa ) and worldly wellbeing.

24. From “Moderate Islam” to “Islamic Moderation” ( wasathiyyah ) to Moderasi Beragama

25. The term “Islamic Moderation” What is the ”moderation”? What boundaries? Who decides what? In what context? For what purposes? Restrictive or Inclusive? Fixed or Dynamic? Individual or collective? State or Non-State? Elite or popular? Textual or non-textual (oral)? Local, national, global, or transnational levels? Tradition and Progress? Norms or Institutions

26. When do scholars start using the concept “ moderate Islam ”? Why now and not before?

27. Arabic and English books

28. Historical Study

29. Intellectual History

30. Scriptural: Qur’an, Tafsir, and Lived islam /Living Qur’an

31. Jihad Qital Murtad Ahlul Kitab Kafir Dhimmi Kafir Harbi Islam rahmatan Lil alamin Toleran HAM Emansipators

32. The Qur’anic studies and exegeses are important in studying “Islamic moderation”, using historical, semantic, textual, sociological, anthropological, political scientific, ethical, and other methods.

33. Living Texts(Living Qur’an), Lived Islam lived Texts, lived Religions, practical religions, popular religions Dari Kajian naskah Pada present-day living communities of faith. Islam sebagai salah satu Religions of the Book

34. Higher Education

35. Educational: Pesantren , Madrasah, UNIVERSITY

36. People/ Ummat : Masjid and Majlis Ta’lim

37. Civil organizations/NGOs beyond NU and Muhammadiyah: Al- Khairaat , dan Lain-lain

38. Legal fiqh thought: maqasid shari’ah

39. Nahdlatul Ulama, Islam Nusantara Ash’ari and Ma’turidi Theology : as a compromise and middle way between two opposing theological schools in Islam, Jabariyya and Qadariyya (continued by Mu'tazila). in the middle position on the issue of reason (' aql ) and revelation ( wahy   One of the four Madhahib ( Hanafite , Malikite , Shafiite, Hanbalite : revelation, aqlî (reason), and ' ādī (custom). Sufism of Al-Ghazali and Al-Baghdadi: in the middle between Salafist Sufism ( tasawwuf salafi ) and philosophical Sufism ( tasawwuf falsafi ): On the one hand, it does not accept the theory of al- hulul (divine incarnation) from al- Hallaj and the concept of al- ittihād (unity between God and human) from Ibn 'Arabi ( Asy'ari , 1999) which tend to be too excessive and deviate from the standard of Sunni theology. On the other hand, it also does not accept Sufism as taught by Ibn Taymiyya (1263-1323 CE) and his student Ibn al- Qayyim al- Jawziyya (1292-1350 CE) as it is considered too scripturalist. 

40. Muhammadiyah: Islam Berkemajuan Qur’an dan the Sunnah: Revelation and Reason Islam Berkemajuan : Moderate and Moderen Wasatiyyah Islam Textual, Rational, And Intuitive Bayani , Burhani , and Irfani , Pancasila. Dar al- Ahd wa Al-Shahadah Enjoining the Good, Forbidding Evil, Not Soft, but Balanced ( I’tidal ) Islam rahmatan lil alamin .

41. National: Political, Democracy, Tolerance

42. Moderation Character ( Wasathiyah ) ‘ Pesan Bogor’ 2018 “Bogor Message” Tawazun I’tidal Tasamuh Syura Ishlah Qudwah Muwathanah

43. Semi-governmental: “Islam Wasathiyah ”, Majlis Ulama Indonsia Taawasut Tawazun I’tidal Tasamuh Musawa Syura Ishlah Aulawiyah Tathuwwur wa al- ibtikar Tahadhdhur Wathaniyyah wa muwathanah Qudwatiyyah

44. “Religious Moderation ” Kementerian Agama RI : “Religious Moderation” Moderasi Beragama : not an exaggeration, lack of violence, avoidance of extremisms (ultra-conservative, extreme liberal) Religious moderate means being confident in the essence of one’s religious teachings on justice and balance and sharing the truth in religious interpretation. Respect of religious diversity, acceptance of Pancasila, UUD45, Unitary Indonesia, Diversity in Unity Bhineka Tunggal Ika , As a cultural strategy خير الأمور أوسطها. The best one of affairs is the most moderate one.

45. Religious Moderation Kementerian Agama RI Religious attitude that is balanced between implementing our own religion (exclusive) and respecting other religious practices (inclusive), avoiding extreme, fanatic and revolutionary attitudes. Muslims, Protestants, Catholics, Hindus, Buddhist, Confucians in Indonesia Passive and Active Tolerance at the local, national, and global levels. Principles: Just and Balanced

46. Moderasi Beragama Kementerian Agama 4 indicators: commitment to the nation, tolerance, non-violence, and accommodative attitudes toward local cultures.

47. AL-KHAIRAAT. Habib Ali bin Muhammad bin Idrus Al-Jufri: “ADA GURU NON-MUSLIM DAN MURID NON-MUSLIM DI AL-KHAIRAAT” PP Banaat Alkhairaat akan Gelar Mukernas Bertema “Peran Perempuan dalam Spirit Moderasi Beragama”

48. Moderasi Agama Kementerian Agama RI Strategi Plan: Mainstreaming religious moderation: the Family The Community The State Workshop, focus group discussion, seminars, publications of books, school and university curricula, and so forth “ Rumah Moderasi ” at UIN: “The Home for Moderation”

49. Global, International, Trans-National, Diplomacy, Foreign Policy

50. ‘ISLAMIC LIBERALISM’? Reconciling Islamic principles with liberal values Democracy Human Rights: Rights of Women, Human Rights: Rights of Non-Muslims Freedom of Thought Science and Progress

51. Qur’anic and Islamic Liberalism AQL- QULB & IJTIHAD - independent reasoning to reinterpret the Qur’an and the Sunnah in the light of contemporary values and challenges SHURA and ADALA : DEMOCRATIC and JUSTICE KARAMAH BANI ADAM : Human Dignity TAUHID and FREEDOM of THOUGHT , FREEDOM OF RELIGION A form of Secularism – AND ISLAMIC – neutral or equal treatment of all religions and worldviews

52. No compulsion in religion Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold, that never breaks. And Allah heareth and knoweth all things . (2:256) Abdullah Yusuf Ali’s commentary: Compulsion is incompatible with religion because 1) religion depends on faith and will, and these would be meaningless if induced by force 2) Truth and Error have been clearly shown up by the mercy of Allah 3) Allah’s protection is continuous, clearly leading us from the darkness to the lightness

53. Judaism, Christianity, and Islam Islam adopts certain ideas from Judaism and Christianity, and criticizes others. Islam’s self definition Some Jews and Christians had also entertained messianic hopes and encouraged Muhammad in his mission among the Arabs. Muhammad was convinced of the divinity of earlier revelations – acceptance of all revelations and prophets as TRUE In Medina, the terms “sectarians” ( ahzab ) and “partisans” ( shiya’ ) are dropped, and Jews and Christians are recognized as communities ( umma ). They say, no one shall enter the paradise except those who are Jews or Christians- these are their wishful thoughts. (2:111) Jews and Christians will never be pleased with you, Mohammad unless you follow their religions; say to them: the guidance of God is the guidance. (2:120)

54. The Qur’an regarding many Christians

55. Religious diversity as a divine mystery Humankind had been one, but this unity was split up. If God so willed, He could surely bring them to one path, but He willed not Mankind were one single community. Then God raised up prophets who gave good tidings and warnings and God also sent down with them the Book in truth, that it may decide among people in regard to what the have differed … (2:213) If your Lord has so willed, He would have made mankind one community, but they continue to remain divided (11:118)

56. Recognition of believing and good people in other religions Those who believe (Muslims), the Jews, the Christians, and the Sabaeans – whoever believe in God and the Last Day and do good deeds, they shall have their reward from their Lord, shall have nothing to fear, nor shall they come to grief . (2:62; 5:69)

57. Indigenous religions : “Spirit Believers”, Religion or Culture? “ Culture ” , ‘ Belief ” “ Spiritual Current ” (Aliran Kepercayaan kepada Tuhan YME, Penghayat Kepercayaan ), ‘ Spiritualism ” (Kebatinan), “ People who Do not have Religions ” , (“belum beragama”) The Constitutional Court ’ s decision on “ Indigenous Religions ” on ID Card and Family Card

58. Hinduism: Indian, local? monotheistic, polytheistic? PARISADA HINDU DHARMA : Reform, Bureaucratization Registration of births, marriages, deaths, religious materials, education SANG HYANG WIDI WASA: “ monotheistic ” Organizations establishing schools, reforming the caste system, ritualization, globalizing, pushing for building restrictions in Bali

59. The Qur’an and Universal Declaration of Human rights

60. CORE VALUES: TRUTH, JUSTICE AND BEAUTY The pursuit, preservation and promotion of Truth Neither exclusive nor inclusive and pluralist but ‘the ongoing seeking of Truth, speaking of it in the way one provisionally believes it. Islamic Truth is not static Al- dharuriyyat (the primaries): Q. 2:62 , muhkamat , Belief in God, Good Deeds Al- Hajiyyat (the complementaries ): hadith on five pillars Al- Tahsiniyyat (the suplementaries ) : mu’amalat

61. Conclusion Islam in INDONESIA offers rich data on the study of Islam and religion in the past and today Why understand Islamic Moderation and Liberalism ? Textual and Contextual factors, Religious Literacy, Interfaith Education, Peace and Collaboration How study it? Multiple Sources and Approaches Normative (Textual) and Practical (Historical, Anthropological, Sociological, Political) : Qur’anic, Hadith, Kalam-Sufi, Fiqh/Syariah, Tarbiyya , Da’wa, Siyasa , Business, Economics, and so forth.