RELIGIOUS MODERATION IN ISLAM: An Introduction
When discussing Islam, we can view it from various perspectives, including a doctrinal one that pertains to monotheism. The doctrinal area refers to faith or belief held transcendentally, accepted without rationalization. However, in subsequent stages, we can rationalize this belief when transitioning from the realm of monotheism to theological-kalam discourse, a process known as rationalizing dogma. The potential risk associated with this discourse is the possibility of societal division, especially when theological-kalam discussions intersect with political ideologies. Historical instances, such as the Muktaziliyan, Asy’ariyan, Maturidiyan, Khawarij, and Shia sects, illustrate the intolerance faced by earlier generations, beginning with Washil bin Atha (700-748 AD). Theological-Kalam reached its maturity in the 2nd century Hijri through constructive scientific debates, unlike the deconstructive debates observed in contemporary Indonesian issues, such as the persecution related to the Ba’alawi lineage, where fanatical supporters targeted Ki Imad’s group.
Returning to the discussion of doctrine, scholars define Islam as a monotheistic religion that teaches the oneness of Allah SWT and acknowledges the Prophet Muhammad SAW as the final Prophet and Messenger, with the Qur’an revealed through His Prophet’s Sunnah. As quoted from Tafsir Ath-Thabari:
“Allah SWT revealed the Qur’an to the Prophet Muhammad SAW through the Angel Gabriel. It is said, ‘wa Ma Yanthiqu ‘An Al-Hawa’ – with ‘hawa’ meaning lust.”
In the context of doctrine, religion as a belief system is grounded in holy books. For Islam, this belief system is constructed based on the Qur’an and Sunnah. The Sunnah represents the contextualization of revelation through the exemplary actions of Muhammad SAW and his statements, which are considered explanations of revelation:
“And he does not speak out of (his own) desire. It is not but revelation revealed [to him]…” (An-Najm 53:3-4)
As a system of faith, Islam asserts the truth of the concept of tauhid or oneness as explained by theologians, and similarly, other religions have the right to claim the validity of their own faith concepts.
Each religion’s belief system is a private matter, and maintaining this privacy is a form of tolerance, which stems from a moderate stance. The common thread in religious ideological privacy is rationalism and openness. Rationalism in Islam is exemplified by theological philosophy, or kalam science, which seeks to rationalize faith, dogma, and belief systems regarding God. This rational concept of faith demands that adherents explore the realm of divinity through philosophical means. Dogma, traditionally taken for granted in a transcendent way, is examined critically through rational faith, known in Islamic theology as “alamul uluhah.”
Muslims who achieve intellectual status are those who excel in philosophical reasoning and thus attain wise thinking and openness. Openness is a prerequisite for religious moderation, especially concerning tolerance. It is challenging, as it requires elevating one’s belief system to a rational faith system. Remaining within dogma often leads to conflicts about whether religions share teachings of virtue or if all religions are the same. This perspective faces strong resistance from fundamentalist and traditionalist groups. Fundamentalists and traditionalists view the Words of God and Hadith as normative concepts, while rationalists, particularly those studying Maqashid Syariah, see them as frameworks for welfare and justice. Each verse of the Qur’an is interpreted within its conceptual framework of welfare and justice.
For example, consider the verse:
[هُنَّ لِبَاسٌ لَكُمْ وَأَنْتُمْ لِبَاسٌ لَهُنَّ] (البقرة: 187) “They are clothes for you, and you are clothes for them.”
Traditionalists interpret this verse as supporting the husband’s sexual rights, while fundamentalists may see it as evidence that heaven is forbidden to wives who disobey their husbands. In contrast, rationalist groups, such as those relying on Maqashid Syariah Lin Nisa, interpret this verse as a framework for husband-wife relations in both domestic and public contexts, emphasizing mutual support and cooperation in a marriage. The verse is seen as promoting sexual activity as a source of happiness rather than a burden, highlighting the importance of mutual satisfaction.
In the concept of muamalah (relationships), Islam also envisions welfare, which extends to human relations and interactions with the environment. Distinctions are made between domestic and public relations. Domestic relations include interactions between husband and wife, parents and children, and extended family. Domestic welfare, in popular and religious terms, is expressed as sakinah, mawaddah, wa rahmah (SAMAWA). Sakinah refers to peace without hostility, aiming to resolve and prevent conflicts. This will be the focus of the next discussion.
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