What Is “Extremism”?

What Is Political “Extremism”?
by Laird Wilcox
From Issue 27 – Aug. 1987

Roger Scruton, in the Dictionary Of Political Thought (Hill & Wang, New York, 1982) defines “extremism” as:
“A vague term, which can mean:

1.Taking a political idea to its limits, regardless of ‘unfortunate’ repercussions, impracticalities, arguments and feelings to the contrary, and with the intention not only to confront, but also to eliminate opposition.
2. Intolerance towards all views other than one’s own.
3. Adoption of means to political ends which show disregard for the life, liberty, and human rights of others.”

This is a very fair definition and it reflects my experience that “extremism” is essentially more an issue of style than of content. In the twenty-five years that I have been investigating political groups of the left and right, I have found that many people can hold very radical or unorthodox political views and still present them in a reasonable, rational and non-dogmatic manner. On the other hand, I have met people whose views were shrill, uncompromising and distinctly authoritarian. The latter demonstrated a starkly extremist mentality while the former demonstrated only ideological unorthodoxy, which is hardly to be feared in a free society such as our own.

I don’t mean to imply that content is entirely irrelevant. People who tend to adopt the extremist style most often champion causes and adopt ideologies that are essentially “fringe” positions on the political spectrum. Advocacy of “fringe” positions, however, gives our society the variety and vitality it needs to function as an open democracy, to discuss and debate all aspects of an issue and to deal with problems we may otherwise have a tendency to ignore. I think this is the proper role of radical movements, left and right, in our system. The extremist style is another issue altogether, however, in that it seriously hampers our understanding of important issues, it muddies the waters of discourse with invective, fanaticism and hatred, and it impairs our ability to make intelligent, well-informed choices.

Another, perhaps more popular, definition of “extremism” is that it represents points of view we strongly disagree with, advocated by someone we dislike whose interests are contrary to our own!

Political ideologues often attempt definitions of extremism which specifically condemn the views of their opponents and critics while leaving their own relatively untouched, or which are otherwise biased toward certain views but not others. To be fair, a definition must be equally applicable across the entire political spectrum.

In point of fact, the terms “extremist” and “extremism” are often used thoughtlessly an epithets, “devilwords” to curse or condemn opponents and critics with! I find, however, that the extremist style is not the monopoly of any sector of the political spectrum. It is just as common on the “left” as it is on the “right,” and sometimes it shows up in the political “center” as well!

In analyzing the rhetoric and literature of several hundred “fringe” and militant “special interest” groups I have identified several specific traits that tend to represent the extremist style. I would like to caution you with the admonition, however, that we are all fallible and anyone, without bad intentions, may resort to some of these devices from time to time. But with bonafide extremists these lapses are not occasional and the following traits are an habitual and established part of their repertoire. The late Robert Kennedy, in The Pursuit Of Justice (1964), said; “What is objectionable, what is dangerous about extremists is not that they are extreme, but that they are intolerant. The evil is not what they say about their cause, but what they say about their opponents.”

1. Character Assassination.

Extremists often attack the character of an opponent or critic rather than deal with the facts and issues that he raises or debate the points of his arguments. They will question his motives, qualifications, past associations, values, personality, mental health and so on as a diversion from the issues under consideration.

2. Name Calling And Labeling.

Extremists are quick to resort to epithets (racist, subversive, pervert, hatemonger, nut, crackpot, degenerate, Un-American, Anti-Semite, Red, Commie, Nazi, Kook, etc.) to label and condemn an opponent in order to divert attention from his arguments and to discourage other from hearing him out.

3. Irresponsible Sweeping Generalizations.

Extremists tend to make sweeping claims or judgments on little or no evidence, and they have a tendency to confuse similarity with sameness. That is, they assume that because two (or more) things are alike in some respects they must be alike in all or most respects! Analogy is a treacherous form of logic and its potential for distortion and false conclusions even when the premises are basically correct is enormous.

4. Inadequate Proof For Assertions.

Extremists tend to be very fuzzy on what constitutes proof for their assertions. They also tend to get caught up in logical fallacies, such as post hoc ergo propter hoc (assuming that a prior event explains a subsequent occurrence simply because of their “before” and “after” relationship) . They tend to project “wished for” conclusions and to exaggerate the significance of information which confirms their prejudices and to derogate or ignore information which contradicts them.

5. Advocacy Of Double Standards.

Extremists tend to judge themselves in terms of their intentions, which they tend to view generously, and others by their acts, which they tend to view very critically. They would like you to accept their assertions on faith but they demand proof for yours. They also tend to engage in “special pleading” on behalf of their group, because of some special status, past persecution or present disadvantage.

6. Extremists Tend To View Their Opponents And Critics As Essentially Evil.

Their enemies hold opposing views because they are bad people, immoral, dishonest, unscrupulous, mean-spirited, cruel, etc., and not merely because they simply disagree, see the matter differently, have competing interests of are perhaps even mistaken!

7. Extremists Tend To Have A Manichean Worldview.

That is, they tend to see the world in terms of absolutes of good and evil, for them or against them, with no middle ground or intermediate positions. All issues are ultimately moral issues of right and wrong. Their slogan tends to be “he who is not with me, is against me!”

8. Extremists Very Often Advocate Some Degree Of Censorship And Repression Of Their Opponents And Critics.

This may range from an active campaign to keep them from media access and a public hearing, as in the case of blacklisting, banning, or “quarantining” dissident spokesmen, or actually lobbying for repressive legislation against speaking, teaching or instructing the “forbidden” information. They may attempt to keep certain books out of stores or off of library shelves or card catalogs, discourage advertising with threats of reprisals, keep spokesmen for offending views off the airwaves, or certain columnists out of newspapers. In each instance the goal is some kind of information control. Extremists would prefer that you only listen to them.

9. Extremists Tend To Identify Themselves In Terms Of Who Their Enemies Are,

who they hate and who hates them! Accordingly, they often become emotionally bound to their enemies, who are often competing extremists on the opposite pole of the ideological spectrum. They tend to emulate their enemies in certain respects, adopting the same style and tactics to a certain degree. Even “anti-extremist” groups often exhibit extremist behavior in this regard!

10. Extremists Are Given To Arguments By Intimidation.

That is, they frame their arguments in such a way as to intimidate others into accepting their premises and conclusions. To disagree with them, they imply, is to ally oneself with the devil or give aid and comfort to the “bad guys.” This ploy allows them to define the parameters of debate, cut off troublesome lines of argument, and keep their opponents on the defensive.

11. Wide Use Of Slogans, Buzzwords And Thought-Stopping Cliches.

For many extremists simple slogans substitute for more complex abstractions in spite of a high level of intelligence. Shortcuts in thinking and reasoning matters out seems to be necessary in order to appease their prejudices and to avoid troublesome facts and counter-arguments.

12. Doomsday Thinking.

Extremists often predict dire or catastrophic consequences from a situation or from failure to follow a specific course, and they exhibit a kind of “crisis-mindedness. ” It can be a Communist takeover, a Nazi revival, nuclear war, currency collapse, worldwide famine, drought, earthquakes, floods or the wrath of God. Whatever it is, it’s just around the corner unless we follow their program and listen to their special insights or the wisdom that only the enlightened have access to!

13. Extremists Often Claim Some Kind Of Moral Or Other Superiority Over Others.

Most obvious are claims of general racial superiority — a master race, for example. Less obvious are claims of ennoblement because of alleged victimhood, a special relationship with God, membership in a special “elite” or revolutionary vanguard. They also take great offense when one is “insensitive” enough to dispute these claims or challenge their authority.

14. Extremists Tend To Believe That It’s OK To Do Bad Things In The Service Of A “Good” Cause.

They may deliberately lie, distort, misquote, slander or libel their opponents and critics, or advocate censorship or repression in “special cases” involving their enemies. This is done with no remorse as long as it’s useful in defeating the Commies or Fascists (or whoever). Defeating an “enemy” becomes an all-encompassing goal to which other values are subordinate. With extremists, the ends often justify the means.

15. Extremists Tend To Place Great Value On Emotional Responses.

They have a reverence for propaganda, which they may call education or consciousness- raising. Consequently, they tend to drape themselves and their cause in a flag of patriotism, a banner of righteousness or a shroud of victimhood. Their crusades against “enemies” may invoke images of the swastika, the hammer and sickle or some other symbol, as the case may be. In each instance the symbol represents an extremely odious concept in terms of their ideological premises. This ploy attempts to invoke an uncritical gut-level sympathy and acceptance of their position which discourages examination of their premises or the conclusions which they claim necessarily derive from them.

16. Some Extremists, Particularly Those Involved In “Cults” Or

religious movements such as fundamental evangelical Christians, Zionists, members of the numerous new age groups and followers of certain “gurus,” claim some kind of supernatural, mystical or divinely-inspired rationale for their beliefs and actions. Their willingness to force their will on others, censor and silence opponents and critics, and in some cases actively persecute certain groups, is ordained by God! This is surprisingly effective because many people, when confronted by this kind of claim, are reluctant to challenge it because it represents “religious belief” or because of the sacred cow status of some religions. Extremists traits tend to have three things in common:
The represent some attempt to distort reality for themselves and others.
They try to discourage critical examination of their beliefs, either by false logic, rhetorical trickery or some kind of intimidation.
They represent an attempt to act out private, personal grudges or rationalize the pursuit of special interests in the name of public welfare.

Remember, human beings are imperfect and fallible. Even a rational, honest, well-intentioned person may resort to some of these traits from time to time. Everyone has strong feelings about some issues and anyone can get excited and “blow off” once in awhile. We still retain our basic common sense, respect for facts and good will toward others. The difference between most of us and the bonafide extremist is that these traits are an habitual and established part of their repertoire. Extremists believe they’re doing the right thing when they act this way in the service of their cause.

The truth of a proposition cannot be inferred merely from the manner in which arguments in its behalf are presented, from the fact that its advocates censor and harass their opponents, or because they commit any other act or combination of acts suggested in this essay. Ultimately, the truth of any proposition rests on the evidence for it. To impeach a proposition merely because it is advocated by obvious “extremists” is to dismiss it ad hominem, that is, because of who proposes it. The fact is that extremists are sometimes right — sometimes very right — because they often deal with the gut issues, the controversial issues many people choose to avoid. So, before you perfunctorily write off somebody as an “extremist” and close your eyes and ears to his message, take a look at his evidence. It just might be that he’s on to something!

[Laird Wilcox is editor of The Wilcox Report Newsletter , Box 2047, Olathe, Kansas 66061. He is founder of the Wilcox Collection on Contemporary Political Movements in the Kenneth Spencer Research Library at the University of Kansas]

how much you love Allah

Praying Fajr reflects how much you love Allah the Almighty

The happiness of that guy was tremendous when a well-known company accepted him to work for it. He was over the moon as he was the only accepted candidate.

He signed the contract that implies that he should agree on respecting the company working hours, delivering weekly reports about his work and activities, and accepting to be punished for any delinquency …..
Soon later, the guy met his manager and said to him, “From tomorrow onwards, I will not come in time. And I will not deliver my weekly reports in time either; instead they will be delayed for a while. In spite of all that, I will not allow you to punish me, and you don’t have the right to kick me out from work.”

If we imagine such a situation, we will laugh at the behaviour of that guy. No-one will see him but an insane and a fool person. How come can someone want to take his rights whereas he is not committed to his own obligations? !

So, why most of us do the same strange action or even worse?
(As we commit a worse sin against the Law of Allah the Almighty.) How can a sane person allow himself to enjoy all Allah’s graces: such as food, drink, clothes and life pleasures; whereas he doesn’t offer Allah the simplest obligatory He obligates him to do, viz. Praying?!
And even if he prays, then he doesn’t pray in time or he prays like a rooster (i.e. he prays too hastily and carelessly). He neither complies with his praying nor apprehends what he says.

According to our web site visitors survey in the arabic section of IslamWay.com that included more than 4000 persons:
14% of them never pray Fajr in its time
16% of them rarely pray Fajr in its time
33% of them often pray Fajr in its time
35% of them always pray Fajr in its time

Subhan Allah!! (*) We are not talking about jurisprudence about which scholars disagreed or even a Sunnah that one has a choice to do or not. We are talking about ABC Islam. We are talking about praying that Allah Almighty obligates on all Muslims – whatever their conditions are.

When Allah the Almighty ordered Muslims to pray He warned those who delay the prayer after its designated time, saying:
“So woe to the worshippers Who are neglectful Of their prayers” [Surat Al-ma'oon 107:4-5]

The interpreters said that what is meant by this verse is delaying prayer after its designated time.They also said : “woe” is a very deep sheer black valley in Hell. Don’t we believe in Allah’s Words?

A lot of Muslims nowadays neglect Fajr prayer as if they it was not there. That’s why they pray it much later than its time. In addition, some of them pray it immediately before the Noon prayer. Others may never pray it even for compensation (Qaddaa). So why all this laziness against what Allah the Almighty deserves? Don’t we proclaim that we love Allah the Almighty more than any thing else? Once one of us loves someone a true love, he will be willing to meet him. He may keep thinking of him most of the time. Once he has a date with him, he canNOT sleep until he meets the one he loves. So, do those lazy prayers who do not pray Fajr prayer really love Allah? Do they really respect His Orders? Are they willing to meet Him?.

Let’s imagine that a multi-millionaire offered one of his employees $1000 every day, just on one condition, viz. the employee must call daily at his employer’s house in the morning as to wake him up then leave. Such a simple task may take the employee 10 minutes only. This marvellously generous offer will be valid as long as the employee keeps awaking his employer regularly. On the other hand, this offer will be cancelled permanently, and the employee will be asked to return all the money he received, if he neglects to awake his employer once without an excuse.

So, if you, my Muslim brother, were that employee , will you neglect to call at your employer’s house? Won’t you carefully intend to wake up daily to get the one thousand dollar? Won’t you – once you failed one morning – try with all means to prove that you were truly unable to wake up?.

Allah has the higher example, so what about you my dear brother towards your Lord, Allah the Almighty? He is the ONLY ONE who gives you your means of living and who bestowed you with every thing, whose blessings on you are utterly much more than millions of dollars daily. It is Him Who says:
“…if you try to count the blessings of Allah , you will fail….” [Surat Ibrahim: 14 : 34]

Doesn’t this Lord, the The Most Merciful, the Most Generous deserve that you wake up for Him every morning at about 5.30 a.m. so as to thank Him just in 5 or 10 minutes for His great blessings and his generous favours?

The judgement against those who neglect praying Fajr Prayer in time:
Allah the Almighty says:
“…for such prayers are enjoined on Believers at stated times.” [Surat Annesaa: 4 : 103]
Islam is a comprehensive way of life… It is like an agreement between The Great Lord and His humble servant. According to this agreement, the servant commits to certain obligations before Allah. With respect to these obligations, Allah would grant the servant rights and privileges. It is insensible that you agree to this contract, then, soon afterwards, you do whatever you like and neglect whatever you do not like. Allah Almighty says in the Quran:
” O ye who believe! Enter into Islam whole-heartedly; and follow not the footsteps of the Evil One; for he is to you an avowed enemy.” [Surat Al-baqara: 2 : 208]
The interpreters said: this means to accept Islam with all its legislation and rules. Allah got exasperated with the people of Israel when they performed what they liked from His religion and neglected the rest. That’s why He addresses them saying:
“…Then is it only a part of the Book that ye believe in, and do ye reject the rest? But what is the reward for those among you who behave like this but disgrace in this life? And on the Day of Judgment they shall be consigned to the most grievous penalty. For Allah is not unmindful of what ye do.” [Surat Al-baqara: 2 : 85]
As far as one’s punctuality on attending prayers is considered, The Prophet (peace be upon him) sees those who do not punctually attend Fajr (dawn) and Ishaa (night) Salat in congregation as being sheer hypocrites “Munafeqeen” . So what do you think of those who do not pray Fajr at all, neither in congregation nor alone (at home)?

The Prophet (pbuh) said: “There is no prayer more difficult to attend for hypocrites than Fajr and Ishaa. And if they knew what’s in them (i.e. the good reward – thawab) they would attend them even if they had to come crawling.” (Narrated by Bukhari)

Allah Almighty mentions that He disavows whosoever neglects the obligatory Salat. Besides, The Prophet (pbuh) said: “Do not ever leave Salat on purpose because whoever does so then he is disavowed by Allah and His Messenger.” (Narrated by Imam Ahmad)
So do you like, Oh Muslim brother and sister, for the closest one to you to disavow you? So how do you neglect the Salat and cause Allah to be disavow you?

Well….now what have I to do?
Every one us should set an alarm clock to wake him for Fajr Salat daily.

We should give Salat its status in our lives, and we should discipline our jobs according to the Salat regular times. (Unfortunately, we simply do the opposite!)

We should sleep early and wake up for Fajr and then leave for work. Soon after Fajr, Allah distributes people’s sustenance (Arzaq).

Each one of us should seek a good companionship that would call to wake him at Fajr Salat. Moreover, they would help one another to adhere to such a good deed.

We should keep on saying our nightly Duaa (that we say just after before going to sleep) asking Allah to help us do our Salat.

To feel guilty if we missed a single obligatory Salat. Furthermore, we should vow never to repeat this big sin.
May Allah make us all be among those who truly love Him. May He give us sincerity in both words and deeds. (Amen) Finally, whatever is right in this article then it is a gift from Allah. And whatever mistakes or shortcomings then they are due to myself or Shytan (Satan).

____________ _________ _________ _________ _________ _

how much you love Allah

Praying Fajr reflects how much you love Allah the Almighty

The happiness of that guy was tremendous when a well-known company accepted him to work for it. He was over the moon as he was the only accepted candidate.

He signed the contract that implies that he should agree on respecting the company working hours, delivering weekly reports about his work and activities, and accepting to be punished for any delinquency …..
Soon later, the guy met his manager and said to him, “From tomorrow onwards, I will not come in time. And I will not deliver my weekly reports in time either; instead they will be delayed for a while. In spite of all that, I will not allow you to punish me, and you don’t have the right to kick me out from work.”

If we imagine such a situation, we will laugh at the behaviour of that guy. No-one will see him but an insane and a fool person. How come can someone want to take his rights whereas he is not committed to his own obligations? !

So, why most of us do the same strange action or even worse?
(As we commit a worse sin against the Law of Allah the Almighty.) How can a sane person allow himself to enjoy all Allah’s graces: such as food, drink, clothes and life pleasures; whereas he doesn’t offer Allah the simplest obligatory He obligates him to do, viz. Praying?!
And even if he prays, then he doesn’t pray in time or he prays like a rooster (i.e. he prays too hastily and carelessly). He neither complies with his praying nor apprehends what he says.

According to our web site visitors survey in the arabic section of IslamWay.com that included more than 4000 persons:
14% of them never pray Fajr in its time
16% of them rarely pray Fajr in its time
33% of them often pray Fajr in its time
35% of them always pray Fajr in its time

Subhan Allah!! (*) We are not talking about jurisprudence about which scholars disagreed or even a Sunnah that one has a choice to do or not. We are talking about ABC Islam. We are talking about praying that Allah Almighty obligates on all Muslims – whatever their conditions are.

When Allah the Almighty ordered Muslims to pray He warned those who delay the prayer after its designated time, saying:
“So woe to the worshippers Who are neglectful Of their prayers” [Surat Al-ma'oon 107:4-5]

The interpreters said that what is meant by this verse is delaying prayer after its designated time.They also said : “woe” is a very deep sheer black valley in Hell. Don’t we believe in Allah’s Words?

A lot of Muslims nowadays neglect Fajr prayer as if they it was not there. That’s why they pray it much later than its time. In addition, some of them pray it immediately before the Noon prayer. Others may never pray it even for compensation (Qaddaa). So why all this laziness against what Allah the Almighty deserves? Don’t we proclaim that we love Allah the Almighty more than any thing else? Once one of us loves someone a true love, he will be willing to meet him. He may keep thinking of him most of the time. Once he has a date with him, he canNOT sleep until he meets the one he loves. So, do those lazy prayers who do not pray Fajr prayer really love Allah? Do they really respect His Orders? Are they willing to meet Him?.

Let’s imagine that a multi-millionaire offered one of his employees $1000 every day, just on one condition, viz. the employee must call daily at his employer’s house in the morning as to wake him up then leave. Such a simple task may take the employee 10 minutes only. This marvellously generous offer will be valid as long as the employee keeps awaking his employer regularly. On the other hand, this offer will be cancelled permanently, and the employee will be asked to return all the money he received, if he neglects to awake his employer once without an excuse.

So, if you, my Muslim brother, were that employee , will you neglect to call at your employer’s house? Won’t you carefully intend to wake up daily to get the one thousand dollar? Won’t you – once you failed one morning – try with all means to prove that you were truly unable to wake up?.

Allah has the higher example, so what about you my dear brother towards your Lord, Allah the Almighty? He is the ONLY ONE who gives you your means of living and who bestowed you with every thing, whose blessings on you are utterly much more than millions of dollars daily. It is Him Who says:
“…if you try to count the blessings of Allah , you will fail….” [Surat Ibrahim: 14 : 34]

Doesn’t this Lord, the The Most Merciful, the Most Generous deserve that you wake up for Him every morning at about 5.30 a.m. so as to thank Him just in 5 or 10 minutes for His great blessings and his generous favours?

The judgement against those who neglect praying Fajr Prayer in time:
Allah the Almighty says:
“…for such prayers are enjoined on Believers at stated times.” [Surat Annesaa: 4 : 103]
Islam is a comprehensive way of life… It is like an agreement between The Great Lord and His humble servant. According to this agreement, the servant commits to certain obligations before Allah. With respect to these obligations, Allah would grant the servant rights and privileges. It is insensible that you agree to this contract, then, soon afterwards, you do whatever you like and neglect whatever you do not like. Allah Almighty says in the Quran:
” O ye who believe! Enter into Islam whole-heartedly; and follow not the footsteps of the Evil One; for he is to you an avowed enemy.” [Surat Al-baqara: 2 : 208]
The interpreters said: this means to accept Islam with all its legislation and rules. Allah got exasperated with the people of Israel when they performed what they liked from His religion and neglected the rest. That’s why He addresses them saying:
“…Then is it only a part of the Book that ye believe in, and do ye reject the rest? But what is the reward for those among you who behave like this but disgrace in this life? And on the Day of Judgment they shall be consigned to the most grievous penalty. For Allah is not unmindful of what ye do.” [Surat Al-baqara: 2 : 85]
As far as one’s punctuality on attending prayers is considered, The Prophet (peace be upon him) sees those who do not punctually attend Fajr (dawn) and Ishaa (night) Salat in congregation as being sheer hypocrites “Munafeqeen” . So what do you think of those who do not pray Fajr at all, neither in congregation nor alone (at home)?

The Prophet (pbuh) said: “There is no prayer more difficult to attend for hypocrites than Fajr and Ishaa. And if they knew what’s in them (i.e. the good reward – thawab) they would attend them even if they had to come crawling.” (Narrated by Bukhari)

Allah Almighty mentions that He disavows whosoever neglects the obligatory Salat. Besides, The Prophet (pbuh) said: “Do not ever leave Salat on purpose because whoever does so then he is disavowed by Allah and His Messenger.” (Narrated by Imam Ahmad)
So do you like, Oh Muslim brother and sister, for the closest one to you to disavow you? So how do you neglect the Salat and cause Allah to be disavow you?

Well….now what have I to do?
Every one us should set an alarm clock to wake him for Fajr Salat daily.

We should give Salat its status in our lives, and we should discipline our jobs according to the Salat regular times. (Unfortunately, we simply do the opposite!)

We should sleep early and wake up for Fajr and then leave for work. Soon after Fajr, Allah distributes people’s sustenance (Arzaq).

Each one of us should seek a good companionship that would call to wake him at Fajr Salat. Moreover, they would help one another to adhere to such a good deed.

We should keep on saying our nightly Duaa (that we say just after before going to sleep) asking Allah to help us do our Salat.

To feel guilty if we missed a single obligatory Salat. Furthermore, we should vow never to repeat this big sin.
May Allah make us all be among those who truly love Him. May He give us sincerity in both words and deeds. (Amen) Finally, whatever is right in this article then it is a gift from Allah. And whatever mistakes or shortcomings then they are due to myself or Shytan (Satan).

____________ _________ _________ _________ _________ _

Laa yamassuhu illaa-l muthahharuun

 http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=73&tSoraNo=56&tAyahNo=79&tDisplay=yes&UserProfile=0

 تفسير Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs

{ فِي كِتَابٍ مَّكْنُونٍ }

(In a Book kept hidden) it is written down in the Guarded Tablet; and this is why the oath was made
{ لاَّ يَمَسُّهُ إِلاَّ ?لْمُطَهَّرُونَ }

(Which none toucheth) i.e. the Guarded Tablet (saved, the purified) save from impurities and sins, i.e. the angels; it is also said that this means: none acts upon the Qur’an except those who are given success,

{ تَنزِيلٌ مِّن رَّبِّ ?لْعَالَمِينَ }

(A revelation) a speech (from the Lord of the Worlds) unto Muhammad (pbuh).
Tafsir al-Jalalayn

{ فِي كِتَابٍ مَّكْنُونٍ }

in a Book, inscribed, guarded, preserved, and this is the Mushaf;

لاَّ يَمَسُّهُ إِلاَّ ?لْمُطَهَّرُونَ }

which none touch (la yamassuhu is a predicate functioning and not as a prohibitive command) except the saved, the purified, those who saved, the purified, save from impurities and sins, i.e. the angels.

{ تَنزِيلٌ مِّن رَّبِّ ?لْعَالَمِينَ }

a revelation, revealed, by the Lord of the Worlds.
Ibn katsir:

   إِنَّهُ لَقُرْءَانٌ كَرِيمٌ   -  فِى كِتَـبٍ مَّكْنُونٍ  -  لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ – تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ
 أَفَبِهَـذَا الْحَدِيثِ أَنتُمْ مُّدْهِنُونَ  -  وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذّبُونَ -

That (this) is indeed an honorable recitation. In a Book Maknun. Which none touches but the pure ones. A revelation from the Lord of all that exists. Is it such a talk that you are Mudhinun And you make your provision your denial!
The usage of La (in Fala) is not an extra character without meaning, as some of the scholars of Tafsir say. Rather it is used at the beginning of an oath when the oath is a negation. This is like when `A’ishah, may Allah be pleased with her said, “La by Allah! Allah’s Messenger did not touch any woman’s hand at all. So in this way, the meaning is, “No! I swear by the Mawaqi` of the stars. The matter is not as you people claim – about the Qur’an – that it is a result of magic or sorcery, rather it is an Honorable Qur’an.” Ibn Jarir said, “Some of the scholars of the Arabic language said that the meaning of:

 فَلاَ أُقْسِمُ

(Fala! I swear) is, `The matter is not as you people have claimed.’ Then He renews the oath again by saying, `I swear.”’

فَلاَ أُقْسِمُ بِمَوَقِعِ النُّجُومِ 

(Fala! I swear by the Mawaqi` of the stars.) Mujahid said, “The setting positions of the stars in the sky,” and he said that it refers to the rising and setting positions.
This was said by Al-Hasan, Qatadah and preferred by Ibn Jarir. Qatadah also said that it means their positions. Allah said,

وَإِنَّهُ لَقَسَمٌ لَّوْ تَعْلَمُونَ عَظِيمٌ 

(And verily that is indeed a great oath, if you but know.) meaning, `this is a great vow that I — Allah — am making; if you knew the greatness of this vow, you will know the greatness of the subject of the vow,’

إِنَّهُ لَقُرْءَانٌ كَرِيمٌ 

(That (this) is indeed an honorable recitation.) means, verily, this Qur’an that was revealed to Muhammad is a Glorious Book,

فِى كِتَـبٍ مَّكْنُونٍ 

(In a Book Maknun.) meaning glorious; in a glorious, well-guarded, revered Book. Ibn Jarir narrated that Isma`il bin Musa said that Sharik reported from Hakim, that is Ibn Jubayr, from Sa`id bin Jubayr, from Ibn `Abbas that about:

لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ 

(Which none touches but the pure ones.i.e. the angels;) he said, “The Book that is in heaven.” Al-`Awfi reported from Ibn `Abbas about:

لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ 

(Which none touches but the pure ones.) that `the pure ones’ means: “The angels.” (the saved, the purified) save from impurities and sins,
Similar was said by Anas, Mujahid, `Ikrimah, Sa`id bin Jubayr, Ad-Dahhak, Abu Ash-Sha`tha’ Jabir bin Zayd, Abu Nahik, As-Suddi, `Abdur-Rahman bin Zayd bin Aslam and others. Ibn Jarir narrated that Ibn `Abdul-A`la said that Ibn Thawr said that Ma`mar said from Qatadah about:

لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ 

(Which none touches but the pure ones.) that he said, “None can touch it, with Allah, except the pure ones. However, in this life, the impure Zoroastrian and the filthy hypocrite touch it.” And he said, “In the recitation of Ibn Mas`ud it is: (مَا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ) (It is not touched, except by the pure ones.) Abu Al-`Aliyah said:

لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ 

(Which none touches but the pure ones.) “It does not refer to you, because you are sinners!” Ibn Zayd said, “
The Quraysh disbelievers claimed that the devils brought down the Qur’an. Allah the Exalted stated that only the pure ones touch the Qur’an, as He said:

وَمَا تَنَزَّلَتْ بِهِ الشَّيَـطِينُ – وَمَا يَنبَغِى لَهُمْ وَمَا يَسْتَطِيعُونَ – إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ 

(And it is not the Shayatin who have brought it down. Neither would it suit them nor they can (produce it). Verily, they have been removed far from hearing it.)(26:210-212)
” This saying is a good saying, and does not contradict those before it. Allah said,

تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ 

(A revelation from the Lord of all that exists. ) meaning this Qur’an is a revelation from the Lord of all that exists, not as they say that it is magic, sorcery or poetry.
Rather it is the truth, no doubt about it; there is none beyond it of useful truth. Allah’s statement,

أَفَبِهَـذَا الْحَدِيثِ أَنتُمْ مُّدْهِنُونَ 

(Is it such a talk that you are Mudhinun) Al`Awfi reported from Ibn `Abbas that Mudhinun means, “You do not believe in and deny.” Similar to this was said by AdDahhak, Abu Hazrah and AsSuddi. Mujahid said,

  مُّدْهِنُونَ     

(Mudhinun) means “You want to fill yourselves with and rely upon.”

وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ 

(And you make your provision your denial!) some of them said that provision here has the meaning of gratitude, meaning: you deny without any gratitude. `Ali bin Abi
Talhah reported from Ibn `Abbas that he recited it as:

 وَتَجْعَلُونَ شُكْرَكُمْ أَنَّكُمْ تُكَذِّبُونَ

(And your show of your gratitude by denying!)

Ibn Jarir narrated from Muhammad bin Bashshar, who narrated from Muhammad bin Ja`far, who narrated from Shu`bah, from Abu Bishr, from Sa`id bin Jubayr who said that Ibn `Abbas said, “It has never rained upon a people except that some of them became disbelievers by saying, `Such and such position of a star sent rain!”’ And Ibn `Abbas recited:

  وَتَجْعَلُونَ  شُكْرَكُمْ أَنَّكُمْ تُكَذِّبُونَ   

(And you show of your gratitude by denying.)

This chain of narration is Sahih to Ibn `Abbas. In his Muwatta’, Malik reported from Salih bin
Kaysan, from `Ubaydullah bin `Abdullah bin `Utbah bin Mas`ud, from Zayd bin Khalid Al-Juhani who said, “The Prophet led us in the Subh (dawn) prayer at Al-Hudaybiyah after a rainy night. On completion of the prayer, he faced the congregation and said,

«هَلْ تَدْرُونَ مَاذَا قَالَ رَبُّكُمْ؟»

(Do you know what your Lord has said (revealed))

Those present replied, `Allah and His Messenger know best.’ He said,

«قَالَ: أَصْبَحَ مِنْ عِبَادِي مُؤْمِنٌ بِي وَكَافِرٌ، فَأَمَّا مَنْ قَالَ: مُطِرْنَا بِفَضْلِ اللهِ وَرَحْمَتِهِ، فَذلِكَ مُؤْمِنٌ بِي، كَافِرٌ بِالْكَوْكَبِ، وَأَمَّا مَنْ قَالَ: مُطِرْنَا بِنَوْءِ كَذَا وَكَذَا، فَذلِكَ كَافِرٌ بِي وَمُؤْمِنٌ بِالْكَوْكَب»

(Allah has said, “During this morning some of my servants remained as true believers in Me and some became disbelievers. Whoever said that the rain was due to the blessings and the mercy of Allah, had belief in Me, and he disbelieves in the stars; and whoever said that it rained because of a particular star, had no belief in Me, but believes in that star.”)”

This Hadith is recorded in the Two Sahihs, Abu Dawud and An-Nasa’i, all using a chain of narration in which Imam Malik was included. Qatadah said, “Al-Hasan used to say, `How evil is that all that some people have earned for themselves from the Book of Allah, is denying it!”’ Al-Hasan’s statement means that such people gained no benefit from the Book of Allah because they denied it, as Allah said:

 أَفَبِهَـذَا الْحَدِيثِ أَنتُمْ مُّدْهِنُونَ – وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ 

(Is it such a talk that you Mudhinun And you make your provision that you deny!)

ISLAM DAN PAHAM PLURALISME AGAMA

ISLAM DAN PAHAM PLURALISME AGAMA      

Pikiran yang menganggap semua agama itu sama telah lama masuk ke  Indonesia dan beberapa negara Islam lainnya. Tapi akhir-akhir ini pikiran itu menjelma menjadi sebuah paham dan gerakan “baru” yang kehadirannya serasa begitu mendadak, tiba-tiba dan mengejutkan. Ummat Islam seperti mendapat kerja rumah baru dari luar rumahnya sendiri. Padahal ummat Islam dari sejak dulu hingga kini telah biasa hidup ditengah kebhinekaan atau pluralitas agama dan menerimanya sebagai realitas sosial. Piagam Madinah dengan jelas sekali mengakomodir pluralitas agama saat itu dan para ulama telah pula menjelaskan hukum-hukum terkait.

Apa sebenarnya dibalik gerakan ini?
Sebenarnya paham inipun bukan baru. Akar-akarnya seumur dengan akar modernisme di Barat dan gagasannya timbul dari perspektif dan pengalaman manusia Barat. Namun kalangan ummat Islam pendukung paham ini mencari-cari akarnya dari kondisi masyarakat Islam dan juga ajaran Islam. Kesalahan yang terjadi, akhirnya adalah menganggap realitas kemajmukan (pluralitas) agama-agama dan paham pluralisme agama sebagai sama saja.  Parahnya, pluralisme agama malah dianggap realitas dan sunnatullah. Padahal keduanya sangat berbeda. Yang pertama (pluralitas agama) adalah kondisi dimana berbagai macam agama wujud secara bersamaan dalam suatu masyarakat atau Negara. Sedangkan yang kedua (pluralisme agama) adalah suatu paham yang menjadi tema penting dalam disiplin sosiologi, teologi dan filsafat agama yang berkembang di Barat dan juga agenda penting globalisasi. 
Solusi Islam terhadap adanya pluralitas agama adalah dengan mengakui perbedaan dan identitas agama masing-masing (lakum dienukum wa liya dien). Tapi solusi paham pluralisme agama diorientasikan untuk menghilangkan konflik dan sekaligus menghilangkan perbedaan dan identitas agama-agama yang ada. Jadi menganggap pluralisme agama sebagai sunnatullah adalah klaim yang berlebihan dan tidak benar. Dalam paham pluralisme agama yang berkembang di Barat sendiri terdapat sekurang-kurangnya dua aliran yang berbeda: yaitu paham yang dikenal dengan program teologi global (global theology) dan paham kesatuan transenden agama-agama (Transcendent Unity of Religions). Kedua aliran ini telah membangun gagasan, konsep dan prinsip masing-masing yang akhirnya menjadi paham yang sistemik. Karena itu yang satu menyalahkan yang lain.
Munculnya kedua aliran diatas juga disebabkan oleh dua motif yang berbeda, meskipun keduanya muncul di Barat dan menjadi tumpuan perhatian masyarakat Barat. Bagi aliran pertama yang umumnya diwarnai oleh kajian sosiologis motif terpentingnya adalah karena tuntutan modernisasi dan globalisasi. Karena pentingnya agama di era globalisasi ini maka hubungan globalisasi dan agama menjadi tema sentral dalam sosiologi agama. Tentang hubungan antara agama dan globalisasi bisa dibaca dari Religion and Globalization, karya  Peter Bayer, Islam, Globalization and Postmodernity, karya Akbar S Ahmed dan H. Donnan, The Changing Face of Religion, karya James A Beckford dan Thomas Luckmann atau Religion and Global Order,  oleh Ronald Robertson dan WR. Garet.

Nampaknya agama dianggap sebagai kendala bagi program globalisasi. Tidak aneh jika kini seminar tentang dialog antar agama, global ethic, religious dialogue yang diadakan oleh World Council of Religions dan lembaga lain sangat marak diseluruh dunia. Organisasi non pemerintah (NGO) di dunia ketiga pun mendapat kucuran dana dengan mudah. Bukti bahwa Barat berkepentingan dengan paham ini dapat dilihat dari tema yang diangkat jurnal rintisan oleh Zwemmer The Muslim World  pada edisi terkininya (volume 94 No.3, tahun 2004). Jurnal missionaris itu menurunkan tema pluralisme agama dengan fokus dialog Islam Kristen. Sudah tentu disitu framework Barat sangat dominan.   

Berbeda dari motif aliran pertama yang diwarnai pendekatan sosiologis, motif aliran kedua yang didominasi oleh pendekatan filosofis dan teologis Barat justru kebalikan dari motif aliran pertama. Kalangan filosof dan teolog justru menolak arus modernisasi dan globalisasi yang cenderung mengetepikan agama itu dengan berusaha mempertahankan tradisi yang terdapat dalam agama-agama itu. Yang pertama memakai pendekatan sosiologis, sedangkan yang kedua memakai pendekatan religious filosofis. 

Solusi yang ditawarkan kedua aliran inipun berbeda. Berdasarkan motif sosiologis yang mengusung program globalisasi, aliran pertama menawarkan konsep dunia yang tanpa batas geografis cultural, ideologis, teologis, kepercayaan dan lain-lain. Artinya identitas kultural, kepercayaan dan agama harus dilebur atau disesuaikan dengan zaman modern. Kelompok ini yakin bahwa agama-agama itu berevolusi dan nanti akan saling mendekat yang pada akhirnya tidak akan ada lagi perbedaan antara satu agama dengan lainnya.

Agama-agama itu kemudian akan melebur menjadi satu. Berdasarkan asumsi itu maka John Hick, salah satu tokoh terpentingnya, segera memperkenalkan konsep pluralisme agama dengan gagasannya yang ia sebut global theology.  Selain Hick diantara tokohnya yang terkenal adalah Wilfred Cantwell Smith, pendiri McGill Islamic Studies. Tokoh-tokoh lain dapat dilihat dari karya Hick berjudul Probblems of Religious Pluralism. Pada halaman dedikasi buku ini John Hick menulis yang terjemahannya begini: “Kepada kawan-kawan yang merupakan nabi-nabi pluralisme agama dalam berbagai tradisi mereka: Masau Abe dalam agama Buddha, Hasan Askari dalam Islam, Ramchandra Gandhi dalam agama Hindu, Kushdeva Singh dalam agama Sikh, Wilfred Cantwell Smith dalam agama Kristen dan Leo Trepp dalam agama Yahudi.

Solusi yang ditawarkan oleh aliran kedua adalah pendekatan religious filosofis  dan membela eksistensi agama-agama. Bagi kelompok ini agama tidak bisa di rubah begitu saja dengan mengikuti zaman globalisasi, zaman modern ataupun post-modern yang telah meminggirkan agama itu. Agama tidak bisa dilihat hanya dari perspektif sosilogis ataupun histories dan tidak pula dihilangkan identitasnya. Kelompok ini lalu memperkenalkan pendekatan tradisional dan mengangkat konsep-konsep yang diambil secara parallel dari tradisi agama-agama. Salah satu konsep utama kelompok ini adalah konsep sophia perrenis atau dalam bahasa Hindu disebut Sanata Dharma atau dalam Islam disebut al-Íikmah al-khÉlidah. Konsep ini mengandung pandangan bahwa di dalam setiap agama terdapat tradisi-tradisi sakral yang perlu dihidupkan dan dipelihara secara adil, tanpa menganggap salah satunya lebih superior dari pada yang lain. Agama bagi aliran ini adalah bagaikan “jalan-jalan yang mengantarkan ke puncak yang sama” (“all paths lead to the same summit). Tokoh pencetus dan pendukung paham ini adalah René Guénon (m. 1951), T. S. Eliot (m. 1965), Titus Burckhardt (m. 1984), Fritjhof Schuon  (m.1998),  Ananda K. Coomaraswamy (m. 1947), Martin Ling, Seyyed Hossein Nasr, Huston Smith, Louis Massignon, Marco Pallis (m. 1989), Henry Corbin, Jean-Louis Michon, Jean Cantein, Victor Danner, Joseph E. Brown, William Stoddart, Lord Northbourne, Gai Eaton, W. N. Perry, G. Durand, E. F. Schumacher, J. Needleman, William C. Chittick dan lain-lain.
Karena keterbatasan ruang ISLAMIA edisi ketiga ini baru dapat menghadirkan kajian kritis terhadap aliran kedua yaitu paham yang mengusung ide kesatuan transenden agama-agama (Transcendent Unity of Religions). Untuk lebih mengenal asal usul dan konsep dasar paham ini kami hadirkan kajian Adnin Armas terhadap doktrin transendentalis dari penggagas awalnya yaitu Fritjhof Schuon yang diilhami oleh Rene Guenon (baca: Gagasan Frithjof Schuon tentang Titik-Temu Agama-Agama). Disitu  ia mengangkat topik tentang metafisika, epistemoligi, pendekatan esoterik dan eksoterik. Schuon yang dikabarkan masuk Islam itu mempunyai pengikut fanatik dari cendekiawan Muslim asal Iran yaitu Seyyed Hossein Nasr. Beliaulah yang menterjemahkan istilah philosophia perrenis itu menjadi al-Íikmah al-khÉlidah. Sebenarnya ide-ide Guenon, Schuon dan Nasr adalah parallel, ketiganya mendukung paham kesatuan transenden agama-agama. Pemikiran pluralis S.H.Nasr ini dikaji secara kritis oleh Dr. Anis Malik Toha (baca: Seyyed Hossein Nasr: Mengusung “Tradisionalisme” Membangun Pluralisme Agama).
Selain itu aspek penting paham ini adalah pendekatannya yang diambil dari pengalaman spiritual dari tradisi mistik yang terdapat dalam tradisi agama-agama. Dalam kasus Islam mereka mengambil pengalaman spiritual dari tradisi sufi. Untuk menguji klaim mereka bahwa para sufi itu pluralis Sani Badron mengupas pandangan tokoh Sufi terkenal yang sering mereka kutip, yaitu Ibn ‘Arabi. Kajian langsung terhadap karya-karya utamanya ini mengungkapkan pandangan Ibn ‘Arabi terhadap agama-agama selain Islam. (baca: Ibn ‘Arabi tentang Pluralisme Agama).
Meskipun kajian-kajian diatas telah merespon paham pluralisme agama dengan menggunakan framework pemikiran Islam, namun respon dari sumber yang lebih otoritatif masih diperlukan. Untuk itu kami hadirkan pandangan Prof. Syed Muhammad Naquib al-Attas tentang konsep-konsep asas Islam seperti tentang wahyu, tentang Tuhan, tentang konsep tawhid dan lain-lain. Dengan eksposisi konsep-konsep itu al-Attas menyimpulkan bahwa paham pluralisme agama tidak sesuai dengan Islam. Tulisan ini kami cuplik dan terjemahkan dari karya beliau Prolegomena To the Metaphysic of Islam. (baca: Respon Islam terhadap Konsep Kesatuan Agama-agama). Untuk menjelaskan pemikiran al-Attas secara lebih dalam dan luas tentang makna Islam sebagai dÊn kami hadirkan tulisan Dr. Fatimah Abdullah yang berjudul Konsep Islam sebagai DÊn, Kajian terhadap Pemikiran Prof.Dr.SMN. al-Attas. Sedangkan untuk penjelasan lebih lanjut tentang respon Islam terhadap paham kesatuan transenden agama-agama, kami hadirkan kritik dan analisa Wan Azhar  terhadap doktrin Transcendent Unity of Religion (baca: Kesatuan Transenden Agama-agama, Sebuah Respon Awal). Disitu argumentasi Prof. Al-Attas  dielaborasi sehingga menjadi lebih jelas.

Dari beberapa kajian diatas barangkali muncul suatu kesan bahwa kritik terhadap paham pluralisme agama cenderung diwarnai oleh sikap anti-Barat. Namun kesan ini nampak tergesa-gesa dan justru nampak lebih cenderung merupakan sikap mental yang ter-Barat kan dari pada obyektif. Sebab paham pluralisme agama yang dibawa oleh arus pemikiran globalisasi Barat modern dan post-modern ternyata juga menuai kritik dari paham pluralisme agama yang dimotivasi oleh keinginan untuk menghidupkan tradisi dalam agama-agama di Timur. Dalam kondisi pemikiran yang problematik ini sangatlah bijaksana jika kita tidak ke Barat dan tidak ke Timur, tapi kembali kepada Islam.

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rekans, sisters and brothers,

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wassalamu ‘alaikum