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I A I SMALAYSIA

KDN no. PP 17302/02/2013 (032210) ISSN 2231-7627 FREENo. 57 July-August 2020

B U L L E T I NON ISLAM AND CONTEMPORARY ISSUES

Ten years ago, a Malaysian researcher called for the Malaysian government to consider the impacts of meat consumption on carbon emissions in formulating the National Agricultural Policy and the 10th Malaysian Plan. Since then, national meat consumption has risen a whopping forty per cent, and per head, Malaysia is the second-largest ASEAN meat consumer after Singapore. (contd. p. 5)

By Daud Batchelor

We All Need to Reduce Meat Consumption

Traditional Islamic Architecture and the Environment By Mohammad Hashim Kamali

Traditional building designs are thought to embody sustainability as they are made of locally available material, employ local, mainly renewable sources for energy, adapt construction practices that favour recycling and respect for nature. Built architecture in Islamic cities is related to aspects of worship, expressions of local custom, privacy in its various manifestations, respecting the property of others, rights of neighbours, distancing sources of unpleasant odours from mosques, and exhibiting beauty without arrogance. (contd. p. 6)

The critical position and role of maqasid al-shariah in contemporary Islamic studies cannot be overstated as it has permeated across different fields of Islamic studies and research ranging from theology, ethics, Islamic family laws, and public policies; to Islamic economics and finance. (contd. p. 3)

FOCUS: QUR’ANIC GUIDANCE IN DEVELOPING METHODOLOGY FOR MAQASID AL-SHARIAH (Part 1)

By Ahmad Badri Abdullah

3July - August 20202 July - August 2020

EDITORIAL

Warm greetings and happy 63rd Independence Day!–The 57th issue of the IAIS Bulletin for July and August 2020 carries several topics ranging from global and domestic issues, to scientific and philosophical themes.

In the focus article, IAIS Research Fellow Ahmad Badri Abdullah writes on a newly introduced methodological framework for maqasid al-shariah, one that is grounded in Quranic themes and objectives beyond

Professor Mohammad Hashim Kamali

sustainability, as well as privacy and tranquillity. In the fourth and last article, IAIS Deputy CEO Mohamed Azam Mohamed Adil reiterates the importance of two crucial Malaysian documents, namely the Federal Constitution and Rukun Negara as pillars of national unity, especially for Malaysia which has a rich multicultural history.

Presented in this issue are also three Event Reports. All were organised by the institute: Ahmad Badri Abdullah’s report on the ‘Forum on Independence & Youth Aspiration’ held at Marriot Hotel, Putrajaya (27 August), Wan Naim on a forum addressing the role of Rukun Negara towards national unity (28 July), followed by Mohammad Mahbubi on the institute’s annual research camp (11-12 August).

This Bulletin also carries several research updates, a selection of Humour without Malice, Quotable Quotes, and Hikmah—all contributed by myself. It remains for me to thank warmly all our contributors and my colleagues who helped with the production of this Bulletin.

Professor Mohammad Hashim Kamali Chief Editor

Published by: International Institute of Advanced Islamic Studies (IAIS) Malaysia,P.O Box 12303, Pejabat Pos Besar, 50774 Kuala Lumpur | Tel: 03 - 7956 9188 | Fax: 03 - 7956 2188 | www.iais.org.my

Printed by: Vinlin Press Sdn Bhd, No. 2, Jalan Meranti Permai 1, Meranti Permai Industrial Park, Batu 15, Jalan Puchong, Selangor Darul Ehsan | Tel: 03 - 8061 5533 | Fax: 03 - 8062 5533

Mohammad Hashim Kamali, Mohamed Azam Mohamed Adil, Wan Naim Wan Mansor, Norliza Saleh

Bulletin Editorial Team

ANNOUNCEMENTS

• Free online access for all issues of the ICR. In keeping with our policy of implementing open access, we are pleased to announce that all issues of the ICR are now available on our Website for free.

• Our bulletin is also available online on our website; www.iais.org.my

what is found in the conventional structure of the usul al-fiqh. Second is a guest submission by Daud Batchelor, former IAIS Associate Research Fellow, which urgently calls for a reduction in red meat consumption due to its severe impact to the environment and human health, and brought forth proofs showing that this practice aligns with Islamic ethics and the prophetic tradition. Next, my article on Traditional Islamic Architecture and the Environment highlights salient features of the Islamic built-architecture and city-planning which reflect, among others, its ethos of worship, beauty,

O ALLAH, YOU are Peace, YOU are the source of Peace, Peace belongs to YOU. So O LORD! Help us live in peace, and admit us into Paradise the Abode of Peace. Blessed and Exalted are YOU our LORD, Possessor of Majesty and Honour.

(Bidayah al-Hidayah, Imam Al-Ghazali)

الم نا بالس نا رب الم فحي الم وإليك يعود الس الم ومنك الس اللهم أنت الس

الل واإلكرام نا وتعاليت ياذال الم تباركت رب ة دار الس ن وأدخلنا ال

3July - August 20202

cont’d from page 1

Despite the positive development, the inexistence of a solid methodology for the maqasid has caused confusions among learners and researchers on its actual roles and functions, especially in guiding research works on new issues in society and this has somehow compromised their research quality.

Contemporary scholars such as Jamal al-Din al-‘Atiyyah, Mohammad Hashim Kamali and M. Umer Chapra have been critical to the conventional structure of the maqasid. They stress on the fact that the three-tier levels of necessities, needs and embellishments as well as the five elements of preserving faith, life, intellect, progeny and property seems to be incapable of facing complex phenomena in the current socio-economic-political context. It is thus critical for Muslims scholars and researchers to explore and develop a methodology for the maqasid which is derived from credible Islamic sources and practical enough to resolve real issues.

Revelation, in Islam, is the epicentre of action and perception as it represents a holistic worldview of Islam in perceiving the reality whereby the religious and worldly affairs are inseparable. Through the lens of revelation, researchers should be able to define concepts, ethics, values and reality. Therefore, as highlighted by Wasfi Ashur Abu Zayd, the Qur’an as the prime Islamic source is vital in developing any discipline that conform to Islamic ideals, and this include the maqasid methodology.

The current trend in maqasid studies showcases an overwhelming interest in the objective-based Qur’anic exegesis or widely known as al-tafsir al-maqasidiy. It is an attempt to identify overarching purposes aimed by the Qur’an in its teachings and messages. Ahmad Al-Raysuni highlights several important qur’anic objectives (maqasid al-qur’an) including; introducing the overall Qur’anic message, a guide in understanding detail meanings of certain concepts or teachings in the Qur’an, and setting a standard guideline for interpreters of Qur’an (al-mufassir) in assuring the accuracy of their interpretations with the aims and purposes of the Qur’an.

Purposes are replete across verses and chapters in the Qur’an, thus signifies the centrality of the maqasid. Objectives are central in the Qur’anic logic in the sense

Qur’anic Guidance in Developing a Methodology for Maqasid al-Shari’ah

Research (Part 1)

that each and every commands, rules, and His creations are essentially teleological, aiming to realising certain ends, goals, or purposes. Economics transactions and social interactions (al-mu’amalat) are not the only realms in which human are allowed to use reason in identifying their underlying wisdoms and purposes, but acts of ibadah also have specific wisdoms and purposes, mostly to achieve piety (taqwa).

A maqasid methodology should have certain critical aspects of research that are futuristic, critical, holistic, practical, and transdisciplinary in nature. Its approaches need to be practical in the sense that it aims to achieve and fulfil some material or immaterial objectives. Such a methodological framework should also be trans-disciplinary in nature in order to recognise the complexity of a phenomenon that normally has multiple contending causes and produce several effects of different characters and consequences. This is, in fact, how basically, the Qur’an expounds phenomena that operate in human life such as poverty, wealth, greed etc., that are normally in a complex and multidimensional characters.

Moreover, the development of a maqasid methodological framework necessitates cycle of reflections of the Qur’anic injunctions and guidance as well as from the prophetic traditions (ahadith) in order to develop principles, theories, or concepts that could effectively assist us in dealing with our current problems or challenges. Based on this framework, a researcher will approach the Qur’an to identify what methodological objectives it aims for. This could be done by analysing the messages, laws, stories, similes, and descriptions of God's creations in the Qur'an.

Through his analysis, Jasser Audah proposes several methodological objectives in the Qur’an including; realising purposes, correcting important concepts (al-mafahim) of community, family etc. ; classifying human into groups of believer-disbeliever, the learned (ulama,), the authorities (al-hukkam) etc; aligning human with universal laws (al-sunnan) in their societies and creations; propounding certain values of mercy, beauty generosity, courage etc.; establishing rational proofs for human mind; and finally it aims for believers to act on its commands


FOCUS


and prohibitions. In fact, these aspects could be deemed as the objectives of the Qur’an (maqasid al-qur’an), although, at a more fundamental level.

The elements of objectives, concepts, groups, universal laws, values, and commands will form the rubrics of the Qur’anic methodological framework, and will be used to gauge any current phenomena in term of their conformity with Islamic guidance. All those elements will also interrelate to each other in a web of connections to function as guiding path not only in the way to analyse current situations of objectives, concepts, universal laws, values and laws in our societies, but also to rectify them according to Qur’anic teachings.

Furthermore, the proposed maqasid methodology, Auda argues, would involve five (5) major steps including defining the question or phenomenon under study, conducting cycles of reflection on the Qur’anic and hadith teachings, developing theories (which may consists of

objectives, concepts, groups, universal laws, values and commands) that relates to the phenomena at hand through relational analysis of the Islamic sources, and conducting a critical discussion among different and relevant specialists regarding the phenomenon in order to ascertain their current states. The final step is to redefine the original research question based on comparative analysis of the actual state of the phenomenon and the intended ideals pertaining to it, and to take action in resolving issues in the phenomenon.

In summing up, the proposed maqasid methodology is important to complement the conventional usul-fiqh process as it provides a composite of perceptions on a phenomena based on a systemic survey of both the revealed texts and current realities. This is crucial especially in crafting solutions regarding public affairs and social issues that normally involve complex and interrelations of factors and actors.

EVENT REPORT


On 27 August 2020, IAIS Malaysia became a co-organisor, with the Tun Abdullah Legacy (an NGO) and Nahdatul Ulama’, of a forum entitled ‘Independence and Youth Aspiration (Kemerdekaan dan Asprasi Belia)’. The forum, as suggested by Dato’ Jefridin Hj. Atan, the chairman of Tun Abdullah Legacy, and the opening speaker, was a significant platform to cultivate patriotism among the youth. The officiating speech was delivered by the Minister of Youth and Sports, Dato’ Seri Reezal Merican Naina Merican, in which he highlighted how important contributions by previous generations are often under-appreciated by the youth. The youth needs to enhance their knowledge and maturity. They are the painters of the future, and hence need to be ‘the initiators’ according to famous Indonesian scholar and writer, Hamka. Therefore, the youth needs to love their country without disregarding the Ummatic aspiration. The officiating ceremony was followed by an interesting forum featuring three figures from Malaysia and Indonesia, Prof. Datin Paduka Datuk Dr Ramlah Adam (a prominent historian), Bapak Agus Badrul Jamal (Minister Counsellor of Indonesian Embassy in Malaysia), and Dato’ Dr. Asyraf Wajdi Dato’ Dasuki (UMNO Youth Chief ). The forum moderator was Associate Prof. Dr Mohamed Azam Mohamed Adil, the Deputy CEO of IAIS Malaysia. The forum also featured some other panellists, including Dr. Mohd Hadi Malayun from Brunei, Dr. Abdul Razak from Thailand and Dr. Syed Khairuddin al-Junaid from Singapore, who all discussed how their countries have successfully established national ideologies in order to achieve unity. They also discussed how the youth in each country internalises those ideologies and assists in their continuity.

Forum on Independence and Youth Aspiration (Forum Kemerdekaan dan Aspirasi Belia)

(Marriott Hotel Putrajaya, 27 August 2020)

Hikmah

• Action are but motionless forms and their spirit (and sustenance) lies in the presence of a committed heart within.

• To postpone the deeds until the leisure time comes is one of the frivolities of the mind.

– Abu al-Fadl Ibn Ata’illah al-Iskandari (d.709)


(35). To produce 1 kg of protein from kidney beans requires 18 times less land and ten times less water compared to producing 1 kg of protein from beef.

Research published in Nature shows that without action, environmental impacts of the food system could increase 50 to 90% by 2050 resulting from population growth and rise in meat diets, as expanding middle-classes globally aspire to become ‘affluent’. Environmental effects would be “beyond planetary boundaries that define a safe operating space for humanity.” The Western world should drastically reduce its red meat consumption by 90% and rely more on chicken, beans and vegetables.

The topic is also assessed here from two Islamic perspectives – maqasid al-shari‘ah or Islamic law higher objectives and legal maxims.

Higher objectives stress the protection of life, religion, intellect, progeny and wealth.

Although meat provides benefits, it also creates great harm, especially when consumed frequently, and impacts on the earth’s climate and biodiversity, which compromises the higher objectives of protecting life (human health and well-being), wealth, and the environment.

Actions causing harm without justification are morally wrong. Legal maxims include that “harm must be eliminated” or “repelled as far as possible.”

These perspectives agree that excessively eating meat is unacceptable Islamically.

Meat, however, is non-essential for human well-being since alternative protein and nutrient sources exist so meat consumption could either be eliminated (vegetarianism), or be drastically reduced. If individuals insist on eating meat, then chicken is clearly the preferred choice rather than high carbon-impacting meats.

It is one of the easiest things Muslims can do to live more ethically and restore the environment. Let us take up this guidance from the sources of Islam to benefit ourselves and all humanity, as well as enhance the resilience and well-being of God’s creatures on Earth.

*This Bulletin article is based upon research published in 2019 entitled “Islamic Perspectives on Reducing Meat Consumption to Promote Earth’s Sustainability,” ICR Journal 10(2): 161-174.

God Almighty instructs that cattle have been created for human benefit - food (meat), beverage (milk), clothing (leather), and religious sacrifice: “It is God Who made cattle for you, that you use some for riding and some for food. There are (other) advantages in them for you.” (Qur’an 40:79-80).

Prophet Muhammad (peace be upon him) however, infrequently ate meat—generally gifted lamb. Some call him a ‘semi-vegetarian.’ Meat was considered ‘luxury food’ too expensive for the poor, although they partook it from Eidul Adha sacrifices.

Umar al-Khattab (RA), as recorded in Imam Malik’s Muwatta, rebuked a Muslim from a social equity standpoint for buying meat, while warning others that eating meat has “an addictiveness like that of wine.”

These statements 1400 years ago are uncanny since we know today that feeding livestock grain diverts food from the poor, while modern medicine informs that consuming red meat, beyond the UN-recommended intake of 80-90 grams daily, causes increased risk of death, cardiovascular disease, cancer, and diabetes.

Researchers found that switching to the recommended intake could save annual healthcare costs and avoided climate change damages of US$1.5 trillion globally.

Raising livestock for meat consumption has severe environmental consequences.

Cattle through frequent belching emit the potent greenhouse gas (GHG), methane, responsible for 44% of global GHG emissions in the agricultural industry. Livestock is responsible for 15% of all human-generated GHG emissions, greater than those produced by all road vehicles, trains, ships, and planes combined.

Forests are carbon sinks containing 80% of the land’s biodiversity, which is declining dramatically. Nine million hectares of natural forest are cleared annually, largely for agriculture, which severely impacts indigenous peoples (which is one-fifth of humanity) who are dependent on forests for their livelihoods.

UN researchers found that average emissions (kilogram CO2-equivalent per kg protein produced) due to beef cattle (295) are much greater than those from sheep and goats for meat (201), cattle for milk (87), and chickens for meat

We All Need to Reduce Meat Consumption

By Daud Batchelor



and safety against intrusion. It is also a place of protection from the climatic elements and where one finds freedom of the restrictions and pressures of outside society. The Qur’an and hadith emphasise the privacy of private homes, modesty (haya’) and moral rectitude. Thus it is provided in a hadith: “Indeed every religion has its own ethos, and the ethos of Islam is haya’”, and that “Haya’ and Iman are the two [aspects of a Muslim personality] that go together. If one is lifted, the other is also lifted.” (Ibn Majah and al-Bukhari respectively). The concept of a house planned around an open space or courtyard appeared in the earliest cities in the Middle east. External walls are kept simple and unimposing; the focus of beautification is on the courtyard and inner chambers. In Islamic spirituality, the seeker focuses on the inner dimension, purifying and adorning the inner self. So is the design of homes that reflect the social ethics of Islam. Privacy, both visual and acoustic, was maintained by limiting external and visual corridors into homes, while at the same time the layout allows family members to interact with each other and with nature through the courtyard. The Prophet did not enforce any rules for the internal spatial organisation or subdivision of the houses with the understanding that design and building of the internal divisions of private homes would be guided both by Islamic values and the needs of inhabitants. There is much emphasis on the rights of neighbours, about which the Prophet has said that “The angel Gabriel kept exhorting me about the neighbour to the point that I thought he would grant him the right of inheritance,” and: “Do you know the rights of the neighbour: you must not build to exclude the breeze from him, unless you have his permission.” Islamic law also provides, in recognition of the neighbours right of privacy, that one does not build higher than one’s neighbour in a manner that exposes the courtyard of the latter’s house and its womenfolk. Avoiding harm (la darar) is an overarching Islamic principle and legal maxim (qa’idah kulliyyah fiqhiyyah) and a highly relevant guideline requiring translation and specification such that it can be precisely applied in many contexts, while its broad articulation remains useful in property and ownership matters. It is important also to establish a system of management that is guided by this maxim aimed at correct

When the Prophet, pbuh, thought of establishing Madinah, he began with building a mosque as its primary unit. This became general practice. If one examines Islamic cities, the mosque is usually the starting point of the planning of these cities. Accordingly, many traditional Muslim cities begin with a centrally positioned mosque, and additional proportionally distributed mosques, sometimes within fixed distances of one another. Following specific Prophetic instruction, mosques are to be positioned within walking distance from homes. In Tunis, for instance, the pedestrian is always approximately 150 metres from any designated prayer space. The construction of public baths in cities also emphasised cleanliness. Cemeteries were further out but there too tomb structures did not exhibit prominence or permanence. Life on this earth is transient and humility is an entrenched aspect of Islamic ethos. Commentators have noted that an Islamic city is informed by the efficiency and resilience of nature by relying on cyclical rather than linear systems. The latter consumes and pollutes at a higher rate, whereas circularly designed cities minimise new inputs and maximise recycling. Neighbourhoods where people can live, worship, work, and shop within a small radius are preferable for purposes of sustainability, which should always be one of the most recognisable feature of Islamic architecture.

Nearby the central or congregational mosque, a bazaar (suq) was placed such that offered a convenient venue for social interaction and commerce. Next to the placement of mosque and market, the Prophet distributed residential quarters for tribes and clans with different though homogenous ethnic backgrounds without consideration of wealth or property. This precedent of a centrally located mosque and market surrounded by internally homogenous residential neighbourhood was followed later in history in Baghdad and Kufa. Bookshops and perfume outlets were placed closest to the mosque. Furthest away were those generating offensive noise and odours. The final category was comprised of unharmful goods and services such as jewellery grocery outlets that were neutral in terms of spiritual and ethical significance.

As for the planning of homes, much attention was given to neighbour and community interaction, ownership rights and uses. Home is a place of rest for body and mind

Traditional Islamic Architecture and the Environment

By Mohammad Hashim Kamali



EVENT REPORT

By Wan Naim Wan Mansor

The recent launching of the 50th Anniversary Celebration of the Rukunegara commemorates an important milestone for the nation. Introduced about a year after the 13 May 1969 racial riots, the philosophy embedded within the Rukun Negara embodies the nation’s core principles and its ambitions of unity, peace, and harmony for all Malaysians. Under this backdrop, IAIS Malaysia had organised a forum dedicated to the theme.

Invited panellists were Chandra Muzaffar, renowned Malaysian political scientist and public intellectual and president of JUST, and Madeline Berma, Commissioner at the Human Rights Commission of Malaysia (SUHAKAM). Muzaffar began his presentation by emphasising the role of Rukun Negara in nation-building. Several aspects of the philosophy were dissected, such as its aspirations of democracy, liberal society, and justice. Also highlighted is the nature of Rukun Negara as a collective deliberation, its long-term relevance, its worrying trend of decline in contemporary narratives, as well as several recommendations. On the other hand, Berma addressed the topic by indulging into her own personal experiences of unity, both positive and negative, and listed various challenges facing Malaysians in that regard. Berma cited several factors, such as assimilation, poverty and inequality, religious fundamentalism, as well as rising modern expectations.

The one hour and a half seminar was broadcasted live on the institute’s Facebook page. The forum ended with a lively Q&A session with the audience.

Rukun Negara: Revisiting its Role as Pillars of National Unity(IAIS Malaysia, 28 July 2020)

Hikmah

To get what you love, you must first be patient with what you hate. – Imam al-Ghazali

The most precious things are three: To be generous despite your poverty, to be pious and God-fearing when not watched, and to say a word of truth before someone of power. – Imam Shafi'i

and equitable balancing of private and public rights, architectural beauty, recreation facilities and selective uses of technology.

Muslim city planners are advised therefore to consider Islam’s ethical and environmental guidelines in town planning. This advice may also be extended to Islamic finance leaders and policy makers, real estate investors and developers when planning or extending finance to housing estates, issuance of ‘green sukuk’ and development policies on urban architectural designs. The broader goals should be to support sustainability, environmental care, community convenience and easy human interaction. Muslim communities, governments and private sector should appreciate how form and function of architecture engender welfare or harm to society, the environment and civilisation.

Quotable Quote

• You may not control all the events that happen to you, but you can decide not to be reduced by them.

• You can only become truly accomplished at something you love.

• If you dont like something, change it. If you can't change it, change your attitude.

– Maya Angelou


Unity in Diversity in the Federal Constitution and Rukun Negara

By Mohamed Azam Mohamed Adil

On August 31, 2020, Malaysia celebrates its 63rd independence day. The multicultural character of Malaysia (then Malaya) precedes her independence. The traditionally predominantly Malay demography saw drastic changes during the British colonial period when hundreds of thousands of Chinese and Indian migrant workers were brought in. The then migrant workers shared very little cultural and religious similarities with the indigenous Malays and were often isolated from one another. The Chinese concentrated in the tin mining sector, while the Indians primarily worked in rubber estates. The Chinese were generally Buddhists and practitioners of Taoism, while a majority of Indians were Hindus. Across time, interactions between ethnics gradually increased, and Chinese and Hindu temples, as well as other places of worship, can now be seen flourishing next to mosques and suraus throughout the country. Flash forward to today, Malaysia is currently composed of 60% Muslims and 40% non-Muslims. Nevertheless, inter-ethnic relations in Malaysia continue to be underscored by the high spirit of tolerance and acceptance despite brief periods of strain.

The Federal Constitution plays an essential role in cultivating such levels of unity and harmony. The constitution is an embodiment of the social contract that the ethnic majorities and minorities have agreed upon, understood, and respected. On the surface, the Federal Constitution may seem to be tilted in favour of the Malays, with special provisions given to: (1) the position of Islam (Article 3); (2) the special position of the Malays, and later in 1963, included the natives of Sabah and Sarawak (Article 153); (3) Bahasa Melayu as the national language (Article 152); and (4) the position of the Malay Rulers (Article 38). These provisions, however, were critical to the social contract historically agreed between the three largest political parties representing the Malays, Chinese, and Indians.

In return for these special Malay provisions, non-Malays were foremost accorded citizenship, along with other essential rights such as religious freedom, cultural rights, educational rights, and economic rights. Politically, ruling governments have always been composed of a coalition between the three largest ethnic groups (now including other smaller ethnic groups). In brief, the Malaysian plural society can be described as a rainbow, which consists of different colours in

a single arch paralleling each other. In other words, unity is achieved without sacrificing people’s unique ethnic, religious, cultural, and regional identities.

This is why, the Malaysian constitution continues to be generally regarded as a balanced and well-accepted document by Malaysians.

However, the widening economic gap between the Malays and non-Malays has become a significant concern. Prolonged economic inequality across ethnic lines increasingly bred prejudice and disunity within society. On 13 May 1969, inter-ethnic tension escalated into riots, assaults, arsons, protests and bloodshed. The brief, but dark episode of Malaysian history witnessed the suspension of the constitution and the formation of the National Operations Council (MAGERAN) as a caretaker government to restore order and peace.

As a consequence, the Rukun Negara (National Principles) was introduced as the Malaysian national philosophy on 31 August 1970. Among the primary goals of Rukun Negara are to realise Malaysia’s ambitions towards enhancing unity among Malaysians; safeguarding the spirit of democracy; establishing a just society; maintaining a liberal approach in addressing diversity; and creating a progressive and technologically advanced society.

In fulfilling the above ideals, Rukun Negara underscores five core principles: 1) Belief in God; 2) Loyalty to the King and Country; 3) Supremacy of the Constitution; 4) The Rule of Law; and 5) Modesty and Morality.

Since then, the Federal Constitution and the Rukun Negara have become the two most essential frameworks of multiculturalism for the nation.

However, the pair of documents are not without any challenges and criticisms. For instance, some parties arbitrarily deny the existence of a constructed social contract. One of their primary argument relies on the fact that the exact term ‘social contract’ is non-existent in the constitution. To this, a quick response will be to say that the constitution also never mentioned ‘democracy’, ‘the rule of law’, ‘separation of power’, or ‘judicial independence’. Yet, this does not discount the presence of such integral concepts in the constitution, in the form of non-textual ideas and implicit provisions.


Additionally, there are also voices arguing that the social contract established in 1957 is now obsolete and not in line with present demands of society. Such opinions are often accompanied by the call to amend basic provisions such as the position of Islam, the special position of the Malays, the Malay language, and the Malay Rulers. Unfortunately, such demands go against the spirit of unity and mutual respect which have become the bedrock of the nation for generations.

The constitution is a document born out of the spirit of moderation, balance, and “give and take” between the Bumiputras and non-Bumiputras. It is a bulwark against extreme ideologies and a remedy for inter-ethnic tensions.

It was the intention of our forefathers and the Reid Commission, in drafting the Federal Constitution, for all

Malaysians to enjoy a good and peaceful life. The balanced approach represented by the social contract is what cultivates the spirit of tolerance and acceptance currently enjoyed by the people. The supreme document is an embodiment of the unity within diversity that characterises Malaysian society.

Additionally, the principles espoused by the Rukun Negara are essential across three dimensions: providing the overarching ideals of unity, serving as the guiding principle in interpreting constitutional provisions, and providing a substantive confirmation to the law. It is a visionary document that strives to reduce economic inequalities between Bumiputras and non-Bumiputras and to unite all Malaysians, including the people of Sabah and Sarawak, regardless of colour and creed.

EVENT REPORT

By Mohammad Mahbubi Ali

Following the success of the 2019 inaugural research camp, IAIS Malaysia organised the second “Research Camp for Academic and Policy Research” via online on 11-12 August 2020.

The research camp offered an in-depth understanding of how to produce high-quality academic writings and facilitated researchers, lecturers and postgraduate students in managing academic references efficiently. It also equipped participants with essential concepts and practices in academic and policy research.

During the two days’ research camp, participants learned the basics of formulating policy issue papers, the Oxford style of writing academic papers, essential skills in writing a newspaper article, the art of referring to Islamic sources, and managing academic references.

In particular, the research camp offered seven modules, namely (1) Decades of academic excellence and prolific writing: experiences as an Islamic scholar by Prof. Mohammad Hashim Kamali; (2) Developing and designing policy issue papers by Assoc. Prof. Dr Mohamed Azam Mohamed Adil and Dr Ahmad Badri Abdullah; (3) The art of constructing quality academic papers: the Oxford style of writing by Dr Alexander Wain; (4) Tips and strategies for writing a newspaper Op-ed by Assoc. Prof. Dr Mohamed Azam Mohamed Adil; (5) The do’s and don’ts of legal research by Mrs Apnizan Abdullah; (6) Citing & referencing Islamic sources: avoiding common pitfalls by Mr Mohd Fariz Zainal Abdullah; and (7) Academic housekeeping: Managing reference and database by Dr Shahino Mah Abdullah.

This year research camp attracted more than 30 participants from various backgrounds, ranging from researchers to lecturers, students, policymakers and Islamic finance practitioners.

Online Research Camp for Academic and Policy Research(11-12 August 2020)

Better to remain silent and be thought a fool than to speak out and remove all doubt. – Abraham Lincoln

The only mystery in life is why the kamikaze pilots wore helmets. – Al McGuire

If you think you are too small to make a difference, try sleeping with a mosquito. – Dalai Lama

Quotable Quote


Mohammad Hashim Kamali finalised a chapter on ‘Contagious Disease from an Islamic Perspective’ for the IAIS proposed book, Islam and COVID-19: A Multidimensional Perspective. His research paper on ‘Introducing Sunnat Allah as a New Genre of Qur’an Studies,’ will be included in the book of proceeding of the 18th Conference 2020 – The Royal Aal Al-Bayt Institute for Islamic Thought: The Sunan of Allah in His Creation.

He completed his Consultancy Paperwork project with The United Nations on ‘Mediation and Peacemaking by Religious Authorities and Organisations in the Muslim World’. He is also on a consultancy project with Kakar Associates, Law Firm based in Kabul on ‘Peace and Rights: Dialogue series among Islamic Legal Scholars on Key Issues of the Afghan Peace Process.’

Professor Kamali’s ‘Islamic History shows How to Deal with Health Threats,’ was published in New Straits Times online, 22 May 2020. Also, his articles, ‘COVID-19 from The Islamic Perspective (Part 1) and (Part 2) were published in Bulletin Nos. 55 (March-April 2020) and 56 (May-June 2020) respectively.

Professor Kamali attended two webinars, COVID-19 from the Perspective of Islamic Theology and Spirituality, 9 July 2020, and Rukun Negara: Revisiting Its Role as Pillars of National Unity, 28 July 2020. He presented ‘Decades of Academic Excellence and Prolific Writing,’ at the Online Research Camp, 11 August 2020. On 27 August, he also attended the Forum on Kemerdekaan dan Aspirasi Belia Negara 2020 Hubungan Agama & Ideologi Negara di Nusantara: Generasi Muda Pewaris Legasi Tanah Air at Marriot Hotel Putrajaya.

Mohamed Azam Mohamed Adil published Institusi Yang di-Pertuan Agong Penjaga Perlembagaan, IAIS Bulletin No. 56 May-June 2020; Kedaulatan Institusi Yang di-Pertuan Agong, bebasnews, 7 Jun 2020; Rukun Negara Tunjang Malaysia Berbilang Bangsa, Agama, Berita Harian, 15 Julai 2020; RUU 355 Tingkatkan Bidang Kuasa Mahkamah Syariah, MukaSepuluh, Berita Harian, 28 Julai 2020; Adakah RUU 355 Bercanggah Dengan Perlembagaan?, bebasnews, 1 Ogos 2020; The 2 Crucial Malaysian Documents, New Straits Times, 20 August 2020; Perlembagaan Persekutuan dan Rukun Negara Asas Perpaduan, bebasnews, 30 Ogos 2020. Presenter, “Webinar on Pemulihan Ekonomi Pasca COVID 19”, 13 June 2020; Online Research Camp for Academic and Policy Research, “Developing and Designing Policy Issue Papers” 11 August 2020 and “Tips and Strategies for Writing a Newspaper Op-ed”, 11 August 2020; Moderator, Webinar on “Kesan PKP Terhadap Kontrak Pekerjaan dan Perbankan di Malaysia”, 14 May 2020; Webinar with SS Datuk Wira Hj. Abdul Halim Tawil, Mufti Kerajaan Negeri Melaka, on “Norma Baharu Ramadan & Raya 2020”, 21 May 2020; Webinar on “The U.S. Racial Unrest: Muslims, Social Justice & Beyond”, 9 June 2020; Webinar on “Health Security & Public Participation Post COVID-19”, 17 June 2020; Forum on “Rukun Negara: Revisiting Its Role as Pillar of National”, IAIS Boardroom, 28 July 2020; Steering Committee and Moderator, Forum on “Kemerdekaan: Hubungan Agama & Ideologi Negara Di Nusantara”, JW Marriot Putrajaya, 27 August 2020. He was interviewed on Radio IKIM, Open Forum – Rukun Negara and Its Importance to Nation Building, 23 August 2020; and promoting Forum Kemerdekaan on TV Alhijrah, 25 August 2020.

Alexander Wain recently published an IAIS Bulletin article entitled ‘The Writing of Islamic History in Malaysia: Issues of Politicisation and Selectivity’; a chapter covering Southeast Asia in the Oxford Handbook of Islamic Archaeology (Oxford University Press); and a translation of the Hikayat Raja Pasai’s conversion narrative (with commentary) for A Sourcebook for Pre-Modern Conversion to Islam (University of California Press). He has presented on the COVID-19 crisis for an online forum, Post-COVID-19: The Role of the Muslim World, organised by the OIC Study Group (Malaysia) and Cable News International (Bangladesh), and reprised his training session, ‘Constructing Quality Academic Papers: The “Oxford Style” of Writing,’ for the most recent IAIS Research Camp. Forthcoming publications include an IAIS Malaysia Occasional Paper entitled ‘The Rise of Islam in Southeast Asia’; a review of Syed Farid Alatas’s The Civilisational and Cultural Heritage of Iran and the Malay World for the ICR; an ICR article on the Undang-Undang Melaka; and a IAIS Bulletin article entitled ‘Western Individualism, Muslim Collectivity, and the Fight against COVID-19’. Alexander’s ongoing research projects include a monograph on the conversion of the Nusantara to Islam, to be published with a major academic publisher.

Mohammad Mahbubi Ali published four short articles, (1) Repayment Moratorium from Islamic perspective (IAIS Bulletin, March-April Issue 2020); (2) Impact of COVID-19 on the Islamic Banking Industry (IAIS Bulletin, May-June Issue 2020); (3) Repayment Moratorium in Malaysian Islamic banks (Islamic Finance News, 27th May 2020); and (4) COVID-19 and Moratorium: Their Impact on Islamic Banking Industry. I-FIRK Digest. Special Issue 3, 2020 (Special Issue 3 of I-FIKR Digest, 2020). Besides, he also published two journal articles entitled: (1) Determinants of Islamic Financial Inclusion in Indonesia: An ANP Approach (International Journal of Islamic and Middle Eastern Finance Management (Scopus Q3). Vol. 13 No. 4, 2020. pp. 727-747); and (2) Survey on Shariah non-compliant events in Islamic banks in the practice of tawarruq financing in Malaysia (ISRA International Journal of Islamic Finance (Scopus Q4). Publication date: 31 July 2020). Additionally, he presented a paper, called ‘Overcoming Inflation and Unemployment Through Zakat: Revisiting the Tradeoff Theory’, at the 12th Conference on Islamic Economics and Finance, organised by Istanbul Sabahattin Zaim University (IZU) and IRTI IDB, 14-20 June 2020.

Ahmad Badri Abdullah published An Occasional Paper Series (OPS – Series 10) which he co-authored with Dr. Shahino Mah, Dr. Muhammad Adha, Muthanna Saari and Dr Muhamad Fakhrurrazi entitled ‘Preserving Human Dignity When Adopting

RESEARCH, PUBLICATION AND CONFERENCE PRESENTATION


Artificial Intelligence: An Islamic Perspective?’ in August 2020. He also published a policy brief entitled ‘Challenges Facing the Halal Vaccines’ and an op-ed entitled ‘Beware of unintended consequences when searching for solution’ for the News Straits Times. He submitted two Policy Issue Papers; entitled Restricting Early Marriage As Measure to Preserve Children Wellbeing’ and the final version of a PIP with the title: ‘‘Islamic Ethical Guide in Developing Artificial Intelligence Framework’. He also submitted an article for TAHFIM Journal (IKIM), with the title: ‘The Relation Of Halal Cosmetics Adoption Among Young Consumers In Klang Valley Selangor’ – co-authored with Dr. Nor Azaruddin Husni bin Nuruddin & Dr. Narizan binti Abdullah. He is also working on a blind peer-review of a book entitled: ‘Collective Ijtihād as a Mechanism of Rationalizing Fatwā’ for the International Institute of Islamic Thought (IIIT) publication.

Shahino Mah Abdullah's article on “The potential to increase self-control and intelligent through fasting” was published in the NST on 5 May 2020. He also contributed a viewpoint namely, “Social challenges in a human-robot relationship” in ICR June 2020. He also contributed articles for bulletin no. 56 and no. 57 namely, “The rights to privacy and protection of data from Artificial Intelligence: An Islamic perspective” and “COVID-19 and Post-lockdown impact to the nature (Part 1)”. In 12 August 2020, he delivered a presentation entitled, “Managing references using Endnote software in academic research,” in the IAIS Online Research Camp 2020. Currently, he is revising his reviewed PIP on “Islamic Ethical Guide to Develop Holistic Artificial Intelligence Framework”. Accordingly, he is preparing a Policy Brief namely, “Towards an Ethical and Holistic Artificial Intelligence Code and Framework”. For future work, he is now preparing a viewpoint on “Pandemic, post-lockdown, and the environmental impact” for ICR Vol.12 (December 2020) and two chapters in books of different topics on COVID-19 and ecological sustainability.

M. Fakhrurrazi’s article, ‘Memperihalkan Semula Percubaan Menteri Agama’, was published by Malaysiakini on 8 June 2020 and ‘Sistem Wakaf Perlu Sejajar Perubahan Zaman’ was published by Berita Harian on 7 September 2020. He also prepared a webinar report on ‘COVID-19 from the Perspectives of Islamic Theology and Spirituality’ for IAIS Bulletin. He moderated two sessions during the IAIS Online Research Camp for Academic and Policy Research (‘Tips and Strategies for Writing a Newspaper Op-Ed’ and ‘The Do’s and Don’ts of Legal Research’). He participated in the launch of Malaysian 15th National Economic Conference (PERKEM) and its webinar series on COVID-19: Challenges & Strategies for Reaching the Poor. He was a steering committee member of the Forum Kemerdekaan & Aspirasi Belia Negara 2020: Hubungan Agama dan Ideologi di Nusantara: Generasi Muda Pewaris Legasi Tanah Air, which was jointly organised by Tun Abdullah Ahmad Badawi’s Office, Ministry of Youth and Sports, Pertubuhan LEGASI, Hadhari Global Network, Nahdlatul Ulama’ and GPMS. He produced a video on ‘Sambutan Kemerdekaan & Hari Malaysia 2020’ with IAIS TV and contributed articles for IAIS website. His ongoing research projects include book chapters on Islam and Ecological Sustainability and Islam and COVID-19: A Multidimensional Perspectives by IAIS Malaysia, and a book chapter on The Philosophy of Halal Life by Hadhari Global Network and Kyoto University.

Apnizan Abdullah had published a short article entitled, “Legal and Shariah Governance Framework for Islamic Financial Services in Luxembourg featured in IAIS Bulletin (May-June 2020 issue). She has completed two articles, namely “Sadaqah as a social finance instruments in Malaysia: Selected Proposed Models” and “Value-Based Intermediation (VBI): A maqasidi approach within Islamic banking and finance framework in Malaysia” to be featured in our journal. Apnizan has also finalised an article entitled, “The Impact of the COVID-19 Pandemic on The Commercial Contracts In Malaysia: A Legal Appraisal”. She is currently working to complete a policy issue paper on Female Genital Mutilation (FGM).

Wan Naim Wan Mansor, with Prof Kamali and Dr Azam, recently published a Policy Issue Paper entitled “Death Penalty in Shariah and Contemporary Law: A Comparative Analysis”. He has two ongoing book projects as an editor and contributor, one in its final stages, which is “Maqasid Shariah in Public Policy and Governance”, and the other tentatively titled “Islam and COVID-19: A Multidimensional Perspective”. He has also written two reports, on “The US Racial Unrest: Muslims, Social Justice, and Beyond”, and “Rukun Negara: Revisiting Its Role as Pillars of National Unity”, both for the IAIS Bulletin. Also in the works are a Policy Issue Paper related to peaceful coexistence within the Malaysian context, and a journal article related to maqasid al-shariah and public policy. In general, Wan Naim’s ongoing research projects cover topics on Malaysian Political Islam, Shariah-oriented policies (Siyasah Shar’iyyah), and inter-faith engagements.

Sayuti Mansor has written two short articles entitled ‘A Religious Bureaucrat with Contemporary Underpinnings’ and ‘Pemandu Mabuk, Pengharaman Arak dan Limitasi Kebebasan Ruang Peribadi,’ published by New Strait Times and BebasNews respectively. He also helped Prof Kamali in doing preliminary research, collecting data and completing the final report for a research project under UN Peacemaker Mediation Support Unit entitled ‘Mediation and Peace-making by Religious Authorities and Organisations in the Muslim World.’ Currently, he is finalising his book chapter in IAIS’s Book Project Islam and COVID-19: A Multidimensional Perspective entitled ‘COVID-19 and the Need for Islamic Ethics.’

12 July - August 2020

Yoon came to school without her homework assignment. "Where is your homework?" asked her teacher. "I ate it," said Yoon.

"But why did you do such a thing?" asked her teacher. "You told the class yesterday that it would be a piece of cake."

Teacher: What does the word benign mean?

Sara: Benign is what you will be after you be eight. Hum

our

Witho

ut

Mal

ice

EVENTS AT IAIS MALAYSIADATE EVENTS

9th July Webinar

Covid-19 from the Perspective of Islamic Theology and Spirituality

28th JulyForum

Rukun Negara: Revisiting its Role as Pillar of National Unity

11th August Webinar Online Research Camp for Academic and Policy Research

27th AugustForum Kemerdekaan dan Aspirasi Belia Negara 2020Hubungan Agama & Ideologi Negara di Nusantara: Generasi Muda Pewaris Legasi Tanah Air

Participants at the Forum Kemerdekaan dan Aspirasi Belia Negara 2020

The officiation ceremony of Forum Kemerdekaan dan Aspirasi Belia 2020

by YB Dato' Sri Reezal Merican Naina Merican

Forum Kemerdekaan dan Aspirasi Belia Negara 2020

Forum Kemerdekaan dan Aspirasi Belia Negara 2020

Online Research Camp for Academic and Policy Research

Webinar "COVID-19 from the Perspective of Islamic Theology

and Spirituality

A meeting with the Minister in the Prime Minister's Department (Religious Affairs) Datuk

Dr. Zulkifli Mohamad al-Bakri