January 7, 2013

Rethinking Islamic Reform : Prof Tariq Ramadan

  بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

1) Concept of reform  

All the mujaddidun came back to text - Jumud and taqlid - Nowadays, we have muqallid mujaddid, they are repeating the reformer, imitating their ways without considering the context - need to take the text seriously.

2) "Reform" from Christianity?

It is the concept of Islah ,come back to sound state-  "Innama nahnu muslihun"

Double alienation- You think about yourself through other eyes, in fact you are ignorance of yourself- International Intellectual Disease- We don't read- We neglect the history- Shariah not only Islamic law but also include other aspects of life- law and legislation is important, but the philosophy behind it is very important- we not change the Quran and Sunnah, but reforming Muslim mind- The problem is the readers and the implementation, not the text itself- Respect your mind through critical thinking, dialogue, be serious in knowledge, read book

3) Genuine Authentic Sufism  

-Spiritual aspect - the concept of Ummatan Wasato and Khairu Ummah- Hadith "Spread Salam"- We are the agent of peace- Jurisprudence = catch up the reality, in fact, it is to change ourselves to be better- Iqra'- Read- Ya Muqallibal Qulub- Reform your heart- Spiritual reform- principle of ethics- If you obsessed with law, we will think to catch up with reality- But if we are looking by spiritual perspective, we will look at to transform the world better ( Obsessed with law means you are trying to focus on ruling rather than the philosophy behind the ruling)- Adding Islam word in every field, eg; Islamic Finance, Islamic Sociology- This is adapting, not reforming- Think about the philosophy of law- Sometimes, we used the maqasid syariah to change from hajiyyat to dharuriyat, because we are adapting, not reforming- Psychological- we are very quick to assess our leader but not reassess ourselves- We are between ignorance of majority and out of touch scholar

Salafist is the noble word- but Media has manipulated it same as the word jihad- law without understanding means implementing the law without thinking about the objective - the principle in maqasid syariah is wide - need creativity to understand in contextual framework- need to shift the authority; who speaks for Muslim- need to balance between the professional stream and religious stream- need to criticize, not only the authority of scholar but need to blame yourself for becoming the passive, don't want to change

What will we propose?- Economic model, we need to go beyond that- What is our response regarding to global warming? -principle of good governance is courageous of citizen- Questioning the methodology and authority- liberate our mind and intellectual

Humanity- listen to what people say- take from other civilization- discuss and listen- ambitious= you can't do it alone, but you could try- tawakkal- power of rationality also limit the rationality but limiting the rationality doesn't mean you cannot question rationality

Homosexual- I respect who you are but I don't agree with you as it is against my philosophy of belief- In the name of human right, you cannot force me to accept your thought as it is against my philosophy of belief- If you want to do, do it yourself- But you cannot force people to accept what did you do.

4) Reform: An adaptation or transformation

All reformist schools agreed that Muslim legal scholars must think through and reconsider fiqh (Islamic jurisprudence) in light of the new challenges of their time. Ijtihād was considered, as Muhammad Iqbal put it, as the natural instrument, offered by the Islamic legal tradition, to achieve such renovation and renewal.

Due to globalization, fuqahā’ (legal scholars) are now beset with questions linked to the viability of Islam’s prescription in this new age.

The world is moving on and legal scholars are forever lagging behind that constantly accelerating progress that seems to escape them.

Hence, Ramadan proposes, a transformative approach rather than adaptive approach. Transformation reform, according to him is more exacting, in that it adds a further step, and condition, to the whole process. It aims to change the order of things in the very name of the ethics it attempts to be faithful to. In other words, to add a further step going from the texts to the context, to act on the context and improve it, without ever accepting its shortcomings as matters of fate.

At the end he mention:


Wallahu a'lam.