Wary of Arab voices, West promotes Malay views on Islam

I came across this story recently in The Halal Journal, a Malaysian magazine that focuses on various aspects of "halalness" (primarily with regard to halal food, but also on Islamic finance, environmentalism, etc.). Reuters published the story in late September, but this was the first time I came across the article.

I have mixed emotions about this idea of translating the works of Malay Muslims in Malaysia, Indonesia, Singapore, etc., into English. It's not that the works of the Malay Muslims shouldn't be translated; I think that the ummah would benefit if more works on Islam worldwide were translated into numerous languages, including but not limited to English. Ideas such as Islam Hadhari deserve a wider audience than just the greater Malay community here in SE Asia.

However, what worries me are the motives these foundations and governments have in doing these self-funded translations. The article claims "Arab radicalism," but that's an extremely weak argument in my book. Islam <> "Arab radicalism." Moreover, I'm also concerned about other aspects of the translations: Who chooses what is to be translated and what are the criterion for those choices? (Don't tell me there won't be an agenda in the selection of what should be translated, especially when government funding is involved.) How accurate will the translations be? Will these be MEMRI-style hachet jobs? I'm extremely, extremely leery of non-Muslims being involved in this type of work.

Western governments and institutions, eager to dilute what they see as Arab radicalism, are actively encouraging the translation of works by Malay-speaking Muslims from across Southeast Asia. Drawn to the region's history of pluralism and its recent experience with democracy, supporters say Islamic thought from Indonesia, Malaysia, Philippines and Thailand has a lot to offer the modern world -- if only language were not a barrier. But some experts say the traditions of Islam, its heart and head rooted in the Arab Middle East, and the insular nature of the approximately 234 million Malay Muslims themselves, could blunt the effort's impact.

"There is very progressive thought in Indonesia, but it doesn't get out," said Robin Bush, of the U.S.-based Asia Foundation, which helped launch the budding translation movement. The perception is Southeast Asia is much more complex, historically and culturally" than the Arab world, said Bush, deputy head of the Asia Foundation's Indonesia office.

Funding for the effort has also come from such organizations as the Ford Foundation, with additional support from Western embassies.

"Too much of the Islamic tradition derives from the Middle East, from so many centuries ago," said Lily Zakiyah Munir, a Jakarta-based intellectual promoting Malay Muslim writings. We want to show the relevance of contemporary (religious) issues ... and promote the humanitarian side of the religion," she said.

Few Malay-Muslims write in English or Arabic and even fewer Muslims outside the region know the Malay languages. Later plans call for translations directly into Arabic. Among those produced so far are "Understanding Women in Islam: An Indonesian Perspective," by Syafiq Hasym, and "Indonesia, Islam, and Democracy," by Azyumardi Azra. Both books are said to highlight modernist elements in Southeast Asian Islam: the relatively prominent role for women in public life; and general support for democratic norms and practices.

Proponents also say Islam's history of gradual spread throughout the region, by commercial interests and cultural advance rather than battle, makes it an effective counterweight to the traditions of the tumultuous Arab world.

"Indonesia is a moderate Muslim country and these views can be very helpful in contrast to the militant voice of Arab Muslims today," said a diplomat from one Western country that helped fund the translations.

But Vali Nasr, an expert on contemporary Islam at the Naval Postgraduate School, in Monterrey, California, said such works were unlikely to find acceptance among Arab Muslims. "Arabs are perfectly happy to export their ideas, but they are not very good at importing," he said by telephone.

What's more, important developments in Southeast Asian Muslim societies, such as the advance of pluralistic democracy, were never seen as universal prescriptions.

"Indonesia and Malaysia have their own form of Islam that is much more integrated into the globalized world, but it was only for local consumption. They don't claim to be a spokesman for Islam, and the Arabs don't want them. It's not a linguistic problem," Nasr said.

Islam Hadhari

Islam Hadhari [or Civilizational Islam] is an approach that emphasizes development, consistent with the tenets of Islam and focused on enhancing the quality of life. It aims to achieve this via the mastery of knowledge and the development of the individual and the nation; the implementation of a dynamic economic, trading and financial system; an integrated and balanced development that creates a knowledgeable and pious people who hold to noble values and are honest, trustworthy, and prepared to take on global challengers.

Islam Hadhari is not a new religion. It is not a new teaching nor is it a new mazhab (denomination). Islam Hadhari is an effort to bring the Ummah back to the basics, back to the fundamentals, as prescribed in the Qur'an and the Hadith that form the foundation of Islamic civilization. If Islam Hadhari is interpreted sincerely and understood clearly, it will not cause Muslims to deviate from the true path.

As a government that is responsible for ensuring Muslims are able to meet current challenges without deviating from their faith, the doors of ijtihad must remain open, so that interpreatations are suited to the developmental needs of the prevailing time and conditions. Policies must be balanced and broad-based development that encompasses the infrastructure and the economy; human resource development via a comprehensive education program; the inculcation of noble values through spiritual development, and assimilation of Islamic values.

Islam Hadhari aims to achieve ten main principles:
* Faith and piety in Allah
* A just and trustworthy government
* A free and independent People
* Mastery of knowledge
* Balanced and comprehensive economic development
* A good quality of life
* Protection of the rights of minority groups and women
* Cultural and moral integrity
* Safeguarding the environment
* Strong defenses

These principles have been formulated to ensure that the implementation and approach does not cause anxiety among any group in our multiracial and multireligious country. These principles have been devised to empower Muslims to face the global challenges of today.

Islam Hadhari is complete and comprehensive, with an emphasis on the development of the economy and civilization, capable of building the Ummah’s competitiveness. The glorious heritage of Islamic civilization in all aspects must be used as a reference and become the source of inspiration for society to prosper.

A change in mindset among the Ummah requires action that is encompassing, drastic and systematic, regardless of sector or partisan loyalty. It requires society to change their tasawwur (worldview). Consistent with this, the concept of life as a service to God and the concept of work as worship, humans as caliphs and the obligation to seek strength in every aspect of life must be accentuated; in particular, the objective of maqasid al Syariah which seeks to safeguard, dignify and empower religion, intellect, life, property and progeny.

A consistent effort to ensure lasting success must be prepared. Any thinking that confuses and is inconsistent with Islamic beliefs must be rejected in order to allow the Ummah resilience and thought to be built. A change in attitude and culture requires ijtihad and jihad (struggle). The concept of jihad must be given a broader interpretation, covering all aspects of life, including the pursuit of knowledge, the mastery of science and technology, and economic activity. This improvement in quality (itqan) must become part of our culture. Ijtihad that can build the Ummah in the modern day must be acknowledged.

Society must be given Islamic understanding that enables the appreciation and provides the ability to inherit a vision of a global civilization in order to be more successful global players. As a strategy to improve competitiveness, the spirit of brotherhood and sisterhood (ukhuwah Islamiah) must be inculcated and expanded to create a strong social network. Society must appreciate self-sufficiency and reduce dependence on others. Negative traits and values must be changed to accommodate the values of the tasawwur.

The Ummah must be a society that embraces knowledge, skills and expertise in order to build capacity. Islam makes it compulsory for Muslims to embrace knowledge in all fields. The misconception that there exists a difference between so-called secular knowledge and religious knowledge must be corrected. Islam demands the mastery of science and technology and the enhancement of skills and expertise. Many verses in the Qur'an that touch on the need to master science and technology should be studied. All Muslim students should be aware of Islam’s contribution to science and technology that brought about the birth of the Renaissance in Europe. Initiatives to produce more Muslim scientists who are capable of making new discoveries must be intensified.

Life on this Earth ia a journey that requires us to discharge our responsibilities to society in an honest, transparent and trustworthy manner. Mankind will not fully benefit from this life if their attitude and worldview is not as it should be, because Allah created Man to be leaders on Earth. It is therefore imperative for mankind to arm itself with knowledge and with skills, to enable them to succeed.

It is important for the Ummah to be guided in understanding and practicing Islam as a comprehensive way of life as a means to building a civilization. A wholesome way of life will create the balance between our responsibilities in this world and the Hereafter. Islam is not merely a ritual, because ritualism is meant solely for the Hereafter. The Government has never practiced secularism that rejects the Hereafter and focuses solely on worldly matters. Islam must be lived as a system that integrates the worldly life and preparations for the Day of judgment.