ISLAM: THE CORE VERSUS THE LOOKS
Prof. Dato' Dr. Mohd Asri bin Zainul Abidin
1. What kind of Islam is most important to us? Is it the real Islam, which focuses on the main purpose—why God (Allah) sent down His religion? Or is it just the decorative Islam, which is only about the outward appearance or cosmetic adjustments, but the true essence fails to meet Islam's original goal?
A long time ago, Hujjatul Islam al-Imam al-Ghazali (died 505 AH) wrote his famous book, Ihya ‘Ulum al-Din. He did this to address people practicing Islam without genuine heart or soul. His aim was to deal with dry religious jurisprudence (fiqh) that lacked the spiritual meaning of worship (ibadah). Later, Al-Imam Abu Ishaq Al-Syatibi (died 790 AH) wrote al-Muwafaqat to discuss Maqasid al-Shari'ah (The Higher Objectives of Islamic Law). He wanted to clarify the main reasons behind the Islamic Law (Shari'ah) that we observe.
In Radical Reform, the author rejects terms like Islamic economy, Islamic politics, Islamic medicine, and similar names. He argues there is no such thing as an Islamic economy; instead, there are only general guidelines and the basic philosophy for economic behavior set by Islam. He believes there is no Islamic economy, but rather Islamic ethics in economics. As he said, "There is no Islamic economy, therefore, but an Islamic ethics of the economy."
The Looks
2. It might just be about words, but the key point is: what good is it to label something "Islamic"—like economy, politics, or medicine—if it is only a surface decoration and not the real thing that the Islamic Law (Shari'ah) wants to achieve? If a bank is called "Islamic Banking," but it still exploits people the same way as a non-Islamic bank, and only Arabic terms and the word Shari'ah are prioritized, what is the value? God (Allah) does not need our wealth; God wants us to be fair and stop oppressing each other.
3. So, clothes, terms, decorations, styles, and language linked to Islam are meaningless if they don't fulfill the main purpose or goal of the Islamic Law (Shari'ah) in that area. Here is another example: a restaurant that serves clean and safe food, even without obvious religious signs, follows Islamic principles better than a restaurant where the owner wears a skullcap (kopiah) and the walls have verses from the al-Quran, but the place is dirty and the food quality is poor. Also, Islam never sets rules for the type of cooking. Allah does not prefer Arabic food over Western food. Someone who likes Arabic food is not more soleh (pious) than someone who prefers Malay or Western food. What God says in the Qur'an:
وَكُلُوا وَاشْرَبُوا وَلَا تُسْرِفُواۚ إِنَّهُ لَا يُحِبُّ الْمُسْرِفِينَ ﴿٣١
Eat and drink, but be not excessive. God surely does not like those who commit excess."." (Sūrat al-A'rāf, verse 31).
For a food seller, providing clean and safe food is a must. That is the core responsibility. Wearing a skullcap (kopiah) or hanging Qur'an verses on the wall is not a requirement. It is a choice. Sometimes, it can even be a way to cheat if the seller is dishonest.
The Prophet said:
الْمُسْلِمُ أَخُو الْمُسْلِمِ وَلاَ يَحِلُّ لِمُسْلِمٍ بَاعَ مِنْ أَخِيهِ بَيْعًا فِيهِ عَيْبٌ إِلاَّ بَيَّنَهُ لَهُ.
"A Muslim is a brother to another Muslim. It is wrong for a Muslim to sell a faulty item to his brother without pointing out the defect." (Reported by Ahmad, Ibn Majah, etc. Al-Hakim stated it is sound (sahih) and al-Zahabi agreed.)
Cheating
4. When we read hadith of the Prophet (peace be upon him) who said:
إِنَّ التُّجَّارَ يُبْعَثُونَ يَوْمَ الْقِيَامَةِ فُجَّارًا إِلاَّ مَنِ اتَّقَى اللَّهَ وَبَرَّ وَصَدَقَ "
Truly, traders will be raised on the Day of Judgment as wicked people, except those who are God-fearing (muttaqin), act kindly, and are truthful." (Reported by al-Tirmizi, al-Hakim in al-Mustadrak, etc. Al-Hakim stated its chain of transmission (sanad) is sound (sahih). Al-Zahabi agreed.)
We understand that wicked traders cheat customers. In the context of a restaurant, cheating means serving dirty or unsafe food. We do not call someone a cheater just because they don't wear a skullcap (kopiah) or decorate their shop with Qur'an verses. Wearing a skullcap and hanging Qur'an verses is the owner's right on his property. But if he does this only to trick customers into thinking his food follows Islam, while the reality is different, then that is cheating.
It is better for him not to put God's verses on the wall if it only confuses customers. He is like selling God's verses for cheap gain. Muslims might be able to tell the difference between a person's bad behavior and the purity of the verse that is hung. However, non-Muslims might get a wrong idea about Islam.
In hadith reported by Imam Muslim:
أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم مَرَّ عَلَى صُبْرَةٍ مِنْ طَعَامٍ فَأَدْخَلَ يَدَهُ فِيهَا فَنَالَتْ أَصَابِعُهُ بَلَلاً فَقَالَ "يَا صَاحِبَ الطَّعَامِ مَا هَذَا؟". قَالَ أَصَابَتْهُ السَّمَاءُ يَا رَسُولَ اللَّهِ. قَالَ "أَفَلاَ جَعَلْتَهُ فَوْقَ الطَّعَامِ حَتَّى يَرَاهُ النَّاسُ؟". ثُمَّ قَالَ "مَنْ غَشَّ فَلَيْسَ مِنَّا
One time, the Messenger of God (peace be upon him) walked past a pile of food (for sale) and put his hand into it. His fingers felt something wet. He asked, "What is this, O seller?" The man replied, "It got wet from the rain, O Messenger of God!" The Prophet said, "Why didn't you put the wet part on top so people could see it?! Whoever cheats, is not one of us." (Reported by Muslim).
5. Another example, if a group names its political movement 'Islamic politics', but the reality of what they do is the opposite, what is the benefit of that branding?
This is like people who name their politics 'Islamic' but whose political actions are not Islamic. They fill their political agenda with hostility towards fellow Muslims, slander, insults, abuse, and often curse and accuse opponents of disbelief (takfīr). This bad behavior is also clearly seen in their followers. It is evident in their words, comments, and speeches. Insulting, abusing, and slandering has become their regular practice. This happens not only against outsiders but also among themselves.
At the same time, their governance does not bring public welfare (maslahah) or progress for the Ummah (the global Muslim community), which is the true purpose of politics in Islam. When compared to groups that do not call themselves 'Islamic,' there is no difference in their success in achieving excellent, good governance. In fact, they might even be of lower quality compared to others.
So, what is the benefit of using the name 'Islam'? Doesn't that count as misusing the name of the religion? Is Islam being used as a fake decoration or as the core essence of their politics?
The Main Point
6. When we look at government work, what is the goal of Islamic leadership? Islam never gives tiny details about how Islamic politics should look, only general rules. The management and politics in Islam—whether you call it Islamic ethics in politics or Islamic politics—is up to you. However, Islam's goal in politics is the public interest (maslahah) of the entire country. It is not just the interest of the leader or one political party, but the common good for all citizens. Islamic administration must be based on Strength (al-Quwwah) and Trustworthiness (al-Amanah), or efficiency and accountability. If anyone can manage things in a way that is trustworthy (amanah) and efficient, as Islam demands, they have achieved the true purpose of political administration in Islam.
Allah states in the Qur'an:
قَالَتْ إِحْدَاهُمَا يَا أَبَتِ اسْتَأْجِرْهُۖ إِنَّ خَيْرَ مَنِ اسْتَأْجَرْتَ الْقَوِيُّ الْأَمِينُ
(Meaning) "Indeed, the best person you can hire is the one who is strong (qawiyy) and trustworthy (amin)." (Sūrat al-Qaṣaṣ: 26).
Islam does not decide what kind of government or approach should be used to achieve trustworthiness (amanah) and efficiency. As long as it is fair, not cruel (ẓulm), and does not break the general principles of Islam, any method and approach can be used.
7. Islam has never said that a leader must have the title mullah, ustaz (teacher), or ulama (religious scholar). They don't have to wear a robe or skullcap. It is also not required that the names of states, villages, or offices be changed to Arabic words. If ulama are capable of bringing honesty and efficient leadership, they should be appointed. If people other than ulama are more capable, they should be appointed. What the Qur'an stresses is:
إِنَّ اللَّـهَ يَأْمُرُكُمْ أَن تُؤَدُّوا الْأَمَانَاتِ إِلَىٰ أَهْلِهَا وَإِذَا حَكَمْتُم بَيْنَ النَّاسِ أَن تَحْكُمُوا بِالْعَدْلِۚ إِنَّ اللَّـهَ نِعِمَّا يَعِظُكُم بِهِۗ إِنَّ اللَّـهَ كَانَ سَمِيعًا بَصِيرًا
(Meaning) "Indeed, God (Allah) commands you to hand over trusts (amanah) to those who deserve them, and when you judge people, you must judge fairly. God is truly giving you the best teaching." (Sūrat an-Nisā’ verse 58).
8. Because our people have a strong desire to return to Islam, they must be able to tell the difference between the reality and mere looks. It's not that the looks are unnecessary, but they must truly reflect the reality. If the appearance does not show the reality, then it is deception, and it is not the original purpose of Islam that God intends.
