by: Hamza Yusuf
Text and Context Cannot be Separated:
We have to take into account historical development and the social and human context. Development and changes overtime as well contemporary societal reality present a set of circumstance that differ from those in which the particularize ruling were originally revealed. Social context remind the premise upon we determine the suitability of legal ruling applications.
Hence our context today demand a novel reading of secret low in light of the foundational and universal building block of legislation. In addition we must view all of the political, social, economic, scientific, and technological realities. Today we have international court, borders, weapon of mass destruction, and religious cultural as well as multi ethnic communities in both Muslim majority land and those beyond. In our contexts today, social contract has replaced tribal and religious allegiance, and in the international domain the domination of super power has been replace by inter-dependent of nation with international treaty and court that fall intent and purposes hold up relatively well.
Globalization has emerged of ongoing reality of our world and not just a fleeting trend, and although this is framed in a way that allows one to take it or leave it, in reality it compels itself on us all. This current context, in fact, not only in the international institution and laws, but also the continued appropriateness of the secret text regardless of their original reasons and circumstances in which they were revealed.
In light of this, no room for romanticizing history remains. We must abandon all delusions of empire for the Muslim community and nostalgia for past military might victory or what should have been done but was not. We must also abandon any and all aberrations and illusions that have currently framed the Muslim community as in opposition to humanity instead of remaining as it originally was, a contributor to the advancement and development of civilization. Our world no identifies itself in religious term instead it identifies itself through culture, personal, and social interest, technologies, covenants, contracts, and treaties. But this does not mean that people are not devout and religious. Make no mistake about it. A mistaken diagnosis is fatal. The reality of our context today do not for the old categories or religion, as the world today is multicultural. Its contribution of pluralism itself a virtue provides immense opportunities for humanity to achieve a lasting and natural state of peace.
Islamic value that shared similarity with social virtue
- Gentleness and benevolence (perbuatan baik):
The Qur’an said he does not forbid you to deal gently and justly with anyone who has not fought you for your faith nor driven you out of your homes, God loves the just (QS Al-Mumtahana, 60: 8)
Qur’an interestingly enough differentiates between ontological dignity and moral dignity. Ontological dignity is the essential dignity of human being. You have a dignity just simply for being human , irrespective of what you do and who you are, even the worst criminal is entitled to ontological dignity. Ontological dignity is not earned, it is given to you by God by simply being a creature of God that’s endowed with rationality and humanity (QS. Al-Israa, 17: 70). The moral dignity which is the second type of dignity is in QS Al-Hujurat, 49:13 where it says that “the most dignified among you are the most conscientious (the most pious)”. That is moral dignity that is acquired.
- Cooperation and Solidarity:
“Help one another to do what is right and good, do not help one another towards sin and hostility” (Qs. Al-Maidah, 5:2). “Do not corrupt the earth after it has been set right” (QS 7:56). This verse was revealed to cooperate with the polytheists of Mecca, to work with them, it was not revealed for the Muslim to cooperate with one another.
“Do not seek to spread corruption in the land, for God does not love those who do this, God know those who spoil things and those who improve them.
make things right between you (QS 8:1)
Human solidarity and interactions: “people we created you all from a single man and a single women and made you into races and tribes so you should get to know one another, in God’s eyes the most honored of you are the one most mindful of God”. And this is the basis interaction between people, not dominant as is found in the Hegelian dialectic is predicated upon perpetual dominance based on the master/slave theory of Hegel.
“who ever has been given wisdom has been given much good and only those with insight bear this in mind” (Qs. 2: 269)
- The commonweal:
“We will not deny those who work for rectitude they are just rewarded. So working with common goodness
- Being Just with others
God commands to justice doing good and generosity towards relatives and he forbids what is shameful blameworthy and oppressive. He teaches you that you might take heed number
“It was only as a mercy that you were sent”. If you have social justice, you also have to have social mercy. John Rawls argue that the most important virtue in the society is justice, but Muslims argue that the most important virtue in the society is love. When you have love, people forego justice.