Why As A
Muslim I Defend Multi-Culturalism
By Shaikh Michael Mumisa
Lecturer:
Al-Mahdi Institute for Islamic Studies, Birmingham.
The discourse of pluralism is an issue of
increasing concern to a wide range of contemporary disciplines. For
theologians, philosophers, and social scientists the clarification of
such an issue has become an urgent and inescapable task. For Muslims,
however, the pursuit of this task remains hindered by both an
institutionalised respect for disciplinary boundaries and a
long-standing insularity with regard to contemporary traditions of
thought. However, the twentieth century has been witness to great
changes within Islamic theology. The phenomenon of globalisation as a
significant feature of the post-industrial era is a key process that has
generated renewed focus on the issue of cultural and religious
diversity. Globalisation has been a great cause of the importation and
exportation of ideas between the East and West. Moreover, the Muslim
world has also been rapidly expanding to incorporate races, cultures and
environments of various kinds to the extant that the issue of religious
pluralism can no more be perceived as a topic for metaphysical
theorisation, or an exposition of views which are purely theoretical
constructs, having little bearing on practical concerns of the society.
Pluralism, migration,
and multiculturalism are not new phenomena to Islam. Population movement
has long characterised a Muslim world whose presence was felt across the
world and in turn was shaped and enriched by permeation of influences
and peoples from the religious and cultural other. What is often part of
the forgotten memory of Islam is the recognition of this wide-ranging
diversity of cultures as part of Islam’s rich heritage. The validity of
religious faith in Islam [iman] is objectively determined by the
way Muslims handle inter-human relations [mu‘asharat]. Moreover,
it is in this area of interpersonal relations that the Islamic juridical
texts need to be re-interpreted and contextually decoded to take into
consideration the realities of the contemporary global period. In the
early period of Islamic scholarship, the Islamic discourse took a
legalistic orientation. The texts of the Qur’an and Sunnah were
subjected to a process of juridical interpretation. Meanings were fixed
and concepts were set into ideological mold. This ideological framework
gave it a continuity, a fixity. This led to a gradual discursive move
away from openness and pluralism towards greater theological rigidity
and defensive apologetics. Thus the classical ulama [scholars] or
salaf are eventually, as keepers and hermeneuts of divine legal
capital, the final arbitrators of all matters relating especially to the
corpus juris, thus the fulcrums of power and knowledge.
The image of the
non-Muslim in classical Islamic legal texts has had profound influence
on the way Muslims interacted with the religious other at various point
in their history. Moreover, their experience at the hands of the
colonial West produced the Politics of Memory in the same way that the
Auschwitz has affected modern Western political thought. Therefore, this
imagine from the perspective of Islamic legal theory [usul al-fiqh]
requires a re-reading to accommodate inter-faith and religious dialogue.
Within the context of social science
discourse, pluralism in the sense of a multiplicity of a recognition of
multiplicity in society and as a precondition for individual choice and
freedom is contrasted by two opposites. First, it is opposed to any form
of monism, i.e. a theocracy or Islamic State, an absolutist state, a
total society and a cultural monolith. Second, it is opposed to anarchy,
anomie in a cognitive or normative sense, epistemological relativism,
incoherent post-modernism, and amorphousness. Therefore, a civil war of
ideas within Islam is unavoidable between those calling for the
establishment of an ideological Islam and those who attempt to engage
Islam in the discourse of religious pluralism and multi-culturalism.
The central question before every
concerned Muslim is: how will Islam in a multicultural global village
deal with the question of religious pluralism? Theoretically the task
that needs to be fulfilled is how to help ensure a creative discourse
which is not a repetition of stereotypes that have so far jeopardised
inter-religious dialogue. The practical concern that lies before us is
to innovate ways and means so that we may answer the burning question
viz. how diversity in the context of religious pluralism can be brought
to fruition for the establishment of a peaceful, just, and egalitarian
society?
Faith in Islam does not mean only truths
to be affirmed, but also an existential stance, an attitude, a
commitment to Allah [huquq allah] and to human beings [huquq
al-ibad]. Islamic faith is not limited to affirming the existence of
Allah [wajib al-wujud]. Rather, it tells us that Allah has mercy
upon us and demands a merciful response. This response is given through
mercy for human beings disregard of their religious and cultural
backgrounds.
Jurisprudential
and theological questions have been arising for which there is no clear
precedent or reference in the Qur’an or Sunnah (imitatio
muhammadi); questions such as those emerging under the rubric of
inter-faith and religious pluralism, the role and duty of Muslims living
in non-Muslim societies, among many others. There has been a growing
concern and a realisation among Muslim youth that the Qur’an and
Prophetic tradition, or Sunnah, are finite sources of law and
cannot suffice the needs of infinite events. This has caused an urgent
need for a re-reading of the sources of Islamic law and for the
understanding of the message of the Qur’an and Sunnah so that it
becomes existentially meaningful for the here and now.
To address the recasting of
Islamic legal discourse within the context of the Western disciplines
and religious pluralism then finds two audiences. One is the modernist
or “progressive” element which sees no need for such an exercise and
advocates an unconditional subjection to a particular collection of
intellectual, cultural, philosophical and ontological elements
formulated in renaissance humanism and later Western thought, especially
following the 18th century or the “age of enlightenment”. The other is
the “conservative” or traditionalist element which mistrusts any attempt
at addressing problems which arise in the context of occidental
philosophy and considers this development a serious departure from
orthodoxy and orthopraxy. To the proponents of traditionalism there is
no other alternative but a strict and rigid adherence to the
interpretations of Muslim classicists regarding the ‘religious and
cultural other’. The interpretations done by classical Muslim scholars
[the salaf] are seen as the final and only true meaning of the
Qur’anic and Prophetic texts. The importance of maintaining the link
with the Islamic legacy [turath] is often given as reason for
this methodology and approach in the interpretation of Islam.
However, the primary Muslim concern cannot be mere survival of an old
tradition [turath] – Islam as a museum which displays once
meaningful deposits – but the actualisation of a challenging message for
the contemporary generation. For
the ‘progressive’ element the challenge is how to ‘baptise’ the
conservative Muslim into accepting the Western socio-political system,
and to engage the Muslims in the discourse of democracy, pluralism, and
social justice. On the other hand, the traditional or ‘conservative’
element remains suspicious at what it sees as a conspiracy to destroy
its Islamic (Arab/Asian?) identity. It fails to see how it can be
possible for a true Muslim to engage in any discourse that emerges under
the rubric of pluralism and Western style democracy while at the same
time remaining truthful and faithful to Islam.
As
Muslims come in contact with the acute problems that exist in the world
to day such as terrorism, they experience the need to take part in
solving them. This means they will have to participate with people from
other religious and cultural traditions since the nature of such
problems is such that they do not discriminate on the basis of religion,
gender, or cultural background. Deciding to participate will mean that,
as Muslims, they would like to do so ‘Islamically’, by recourse to
Islamic Law. But then again the received Islamic Law is
one that was developed to deal with problems that may be described as
‘local problems’ in the Muslim lands. The universality of the Islam,
which they claim, require that they broaden Islamic thought, or even
revise it (not destroy it) so that it can cope with the contemporary
global situation. Thus, there is an element of contigency here which
means that there is no final approach and methodology to Islamic Thought.
We are certainly not dealing with a closed system, but rather, a
very open and dynamic one. Indeed, a closed system of Islamic Thought
would be impossible from an Islamic point of view as that would limit
God to our own particular systems and God cannot be limited.
When we say that the inherited Islamic Law
is ‘local’, we acknowledge the socio-phenomenal dimension present in
this discourse; the influence exerted by the Islamic law on social
process, and the conditioning imposed by the dynamics of society on the
interpretation and understanding of Islamic law. The new methodology
therefore should predominantly be concerned with ways to re-construct
the Islamic discourse independent from these historical influences. It
is an attempt to bring our existential experiences to the discourse,
what is typical of our social locations and searching for an
intellectual self-definition.
Early books of Islamic Law do not always
provide the answers to contemporary social realities such as pluralism.
Not because the writers of these books did not possess enough knowledge
of the Islamic law and society, but because we cannot expect them to
exercise some unearthly power and speak to us from their graves. We
should not force these great scholars to deal with issues that did not
concern them, nor to ask them questions that they never asked
themselves. |