The Concept and Criteria of Wasaṭiyyah as Defined by Yūsuf al-Qarḍāwī
Moderate Islām is a religious practice that needs to spread in order to drown out radicalism among Muslims. Numerous countries have implemented initiatives and strategies to counter the influence of radicalism and extremism, which fuel terrorism. Therefore, it is essential to explore the idea of moderate Islam as an ideology capable of eradicating radicalism and extremism. Yūsuf al-Qarḍāwī is one of the individuals who are particularly keen on spreading knowledge of moderate Islām. He is a well-known representative of moderate Islām. The concept of Islamic moderation originates from the radicalism tendency that obfuscates the spirit of Islām. The inclination toward radicalism stems from the comprehension of radical texts trapped in liberalism and confined by literalism. As a result, he sought to free the people from the shackles of ghuluw, and combine and balance al-ḥaq, al-'adl, and i'tidhāl. To highlight Yūsuf Qarḍāwi's thought of wasaṭ (wasaṭiyyah), the concepts and parameters of Yūsuf al-Qarḍāwī's version of wasaṭiyyah in his book "kalimāh al-wasaṭiyyah al-islāmiyah wa ma'ālimihā" must be examined.
The wasaṭ (wasaṭiyyah) idea proposed by al- Qarḍāwī is a way of thinking that aims to strike a balance between the spirit and the body, the mind and the heart, the world and the hereafter, idealism, and reality, as well as theory and practice. He places emphasis on using historical context to analyze the texts of the Qur'ān and Sunnah. He asserts that interpreting the text literally without placing it in the context of current events and conditions will lead to extreme thinking. As a result, the al-Qarḍāwī idea of moderate Islām promotes dialogue-based approaches to problem-solving while upholding fundamental Islāmic principles. The moderate views of al-Qarḍāwī can serve as an option for bringing together the two opposing extremes that could harm human civilization. The standards and comprehension of the texts represented by al-Qarḍāwī are the outcomes of ijtihad and therefore need to be imitated and applied.
In the book "kalimāh al-wasaṭiyyah al-islāmiyah wa ma'ālimihā", he explains that wasaṭ (wasaṭiyyah) is one of the most well-known Islamic values. Wasaṭ (wasaṭiyyah), according to him, is being in the middle of two opposing sides or two contending sides without leaning toward either. Fairness can also be interpreted as Muwāzanah (balance) between the sides, where each is given their due without being diminished or exaggerated, as Allah Swt stated in the following verses of the Qur'ān: sūrah al-Qamar verse 49, al-Mulk verse 3, and Yāsin verse 40. He further added that balances in the universe, such as those between day and night, the sun and stars, the moon, and others, can be used to comprehend the concept of balance. This is all dependent on the size of each, and no one dominates or surpasses the given limit. This is why Islām emphasizes to Muslims the importance of paying attention to and putting the values of balance in religious life into practice because Islām itself places a lot of emphasis on doing so. As stated by Allah Swt in sūrah al-Baqarah verse 143, this verse provides the foundation for developing into an "ummatan wasaṭan" or fair or balanced community. Since the idea of moderate Islām has not yet been formalized into standards, it is difficult to define. As a result, al-Qarḍāwī devised and provided these parameters as wasaṭ (wasaṭiyyah)'s benchmarks, which included the following:
first: a comprehensive understanding of Islām.
The wasaṭ (wasaṭiyyah) concept that al- Qarḍāwī is referring to is a wasaṭ (wasaṭiyyah) concept that has a comprehensive and integrative understanding of Islām; in other words, Islām is believed to be ‘aqīdah (creed) and sharī’a, science and charity, worship and mu’āmalah, religion and the world, as well as civilization and the people. In this instance, al-Qarḍāwī refers to sūrah al-Māidah, verse 49.
Second: make the Qur'ān and sunnah a reference
Belief in the significance of the Qur'ān and the Sunnah as sources of law and guidelines for Islamic life at both the individual and community levels of society. Muslims who adhere to the concept of wasaṭ (wasaṭiyyah) must be able to use the Qur'ān and Sunnah as a foundation and guide in their daily lives. According to him, a Muslim should avoid a literal interpretation of Islām, which can lead to the wrong interpretation of existing texts, and instead practice al-mutashābihāt and avoid al-muhkamāt.
Third: realization of Rabbāniyah meanings and values.
In this case, he clarified that a person with a moderate view must also have a solid comprehension of and commitment to the concepts and principles of rabbāniyah, which serve as the foundation of Islām. All of this can be seen in his religious practices.
Fourth: commitment to moral values.
The wasaṭ (wasaṭiyyah) paradigm requires a person to have a strong commitment to high moral values like integrity, dependability, keeping one's word, and so on. He is of the opinion that morality and worship are inextricably linked. Considering that proper worship will produce good morality and behavior, and vice versa.
Fifth: peace and jihad.
One of the most important parts of wasaṭ (wasaṭiyyah) is the call for both peace and jihad. Islām encourages and calls for peace and stability on earth and prevents mankind from starting devastating wars. The necessity of jihad fi sabīlillah to uphold the honor and sanctity of religion was further discussed by Qarḍāwī. Disagreement occurred in various circles on the "obligation of jihad" that Qarḍāwī incorporated into the wasaṭ (wasaṭiyyah). On the one hand, he is regarded as a person who cares deeply about the perception of moderate Islām, but because of his call for jihad, he is also seen as a supporter of terrorism. To address the disagreement, it is crucial to understand Qarḍāwī’s concept of jihad. He explains the obligation of jihad against enemies who attack Islamic countries in the fiqh book of jihad. Where there are signs of an attack. He referred to this situation as al-nafir al'am (general call), when all Muslims are required to defend themselves against enemies who pose a threat to them. According to the book "kalimāh al-wasaṭiyyah al-islāmiyah wa ma'ālimihā," the duty of jihad is to command goodness, prevent evil, and change wickedness using one's hands, tongue, or heart, as applicable. Therefore, the jihad that is being discussed here is jihad amr ma'rūf and nahi munkar.
It is clear from the aforementioned explanation of the concept and parameters of wasaṭ (wasaṭiyyah) that it is important to instill religious moderation values in religious life. This book serves as an example of how religious moderation is a humanist and global movement that aims to spread morals that lead to the harmonization of religious life. As a life requirement, religious moderation is a process of changing attitudes and mentalities in order to adapt to the times and science. Al- Qarḍāwī is able to define wasaṭ (wasaṭiyyah) and offer a standard for religious moderation based on an understanding of the Qur’ān and hadith.
From the description of the various parameters provided above, it is clear that al-Qarḍāwī is deeply concerned with the understanding of moderate Islām. For him, moderate Islām is not just a discourse but also an obligation to cultivate character values that go hand in hand with the concept of wasaṭ (wasaṭiyyah). A person with a moderate paradigm not only places themselves in the middle of extremes and radicals, but Qarḍāwī also emphasizes behavior by prioritizing high morals since a moderate must be attentive to moral values.
Unsurprisingly, Yūsuf al-Qarḍāwī is listed as one of the most moderate Muslims by Robert S. Leken and Steven Brooke. A similar claim is made by Raymod Baker, a professor at Trinity College and the American University of Cairo, who claims that Yūsuf al-Qarḍāwī is one of the creators of the idea of " wasaṭ (wasaṭiyyah)" and is concerned with moderate Islām. In this regard, I concur with Professor Raymod Baker's assessment of Yūsuf al-Qarḍāwī as a scholar who is committed to advancing knowledge of moderate Islām. His seriousness is evident not just in his works but also in his initiatives to promote moderate Islām, such as Al-Qarḍāwī established an international organization, the International Union of Muslim Scholars (IUMS), with the goal of responding to current problems and spreading moderate Islamic views. He is also actively supporting the establishment of al-markaz al-'ālamī li al-wasaṭiyyah (International Moderate Islamic Center) in Kuwait. This institution publishes a lot of wasaṭiyyah -related news and articles. Another example of Yūsuf al-Qarḍāwī’s commitment to spreading the understanding of moderate Islām can be seen in his active participation in discussing issues using the "wasaṭ (wasaṭiyyah)" perspective in a special program broadcast by al-Sharī’ah wa al-Hayāh on al-Jazeera television. Simply because Qarḍāwī’s moderate stance is inspired by the Muslim Brotherhood (Ikhwānul Muslimīn), which is perceived to be an extreme fundamentalist movement, does not mean that Qarḍāwī is an extremist. Those who use this label ought to distinguish between Ikhwān and radical extremist organizations.
Post a Comment for "The Concept and Criteria of Wasaṭiyyah as Defined by Yūsuf al-Qarḍāwī "