Sebahagian daripada skeptisisme Kassim Ahmad tentang hadith bersangkut-paut perkara teras dalam akidah dan ibadah, termasuk kedudukan Rasulullah saw dalam syahadah serta peranan hadith sebagai sumber syariat. Kassim Ahmad juga menolak konsep aurat, peranan Ulama serta tafsiran nas Al Quran melalui manhaj Sunnah. Skeptisisme ini disebarkan kepada orang awam.
Walaupun pemikiran jenis Kassim Ahmad ini tidak sepopular dahulu, ia sebenarnya telah membenihkan spin-off seperti aliran Islam liberal di Malaysia. Asas ajaran sebegini termasuklah penolakan manhaj para Sahabat r.a. (yang dianggap projek 'Arabisasi' atau primitif). Tidak hairanlah NGO utama Islam liberal di Malaysia sedang galak memprotes tindakan terhadap Kassim Ahmad dengan bantuan media seperti Malaysian Insider & Malaysiakini. Kassim Ahmad ikon mereka.
Tindakan terhadap Kassim Ahmad adalah perlu sebagai usaha praktikal cegah-mungkar setelah hampir berdozen fatwa dikeluarkan beserta hujah, wacana dan debat sejak 1980-an. Ada khilaf dalam agama yang diuruskan dengan hujah. Kes Kassim Ahmad walau bagaimanapun bukan melibatkan persoalan khilaf hukum. Bukan juga berkaitan persoalan ranting dalam agama. Aliran Kassim Ahmad merosakkan pemikiran masyarakat tentang kedudukan Sunnah dalam agama serta sikap orang awam terhadap Rasulullah saw sebagai model ikutan, penentu hukum serta penjelas Al Quran.
Maka ideologi seperti Kassim Ahmad selayaknya disekat Jabatan Kemajuan Islam Malaysia (Jakim) dengan hujah dan kuasa.
~ Ahmad Farami
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Friday, March 28, 2014
KASSIM AHMAD: THE DANGER OF THE 2P APPROACH
By Dr Chandra Muzaffar
2p: punishment and prohibition
It
is a pity that religious authorities in Malaysia are once again
adopting a punitive approach in dealing with the well-known Malaysian
writer, Kassim Ahmad. He was charged in the Syariah High Court in
Putrajaya yesterday (27 March 2014) with “disparaging Islam” and
“failure to abide by the religious authorities’ instructions” at a
seminar in the city in the middle of February this year. The paper
Kassim presented at the seminar is allegedly the basis for the charges
against him.
It will be recalled that in the eighties and nineties the religious authorities had also used the law and fatwas (religious opinions) against Kassim.
It would have been much better if bodies such as JAWI (the Islamic Department of the Federal Territory) and JAKIM (the Department of Islamic Development, Malaysia) had chosen to discuss what they deem to be Kassim’s “deviant” views with him in a rational manner. After all, Kassim had agreed on 22 February 2014 to meet with officials from JAKIM for a discussion.
It is discussion and dialogue --- not punishment and prohibition --- which should be the guiding principle of our religious bureaucrats. The 2P approach associated with the religious bureaucracy in Malaysia and certain other countries has inhibited the growth of a more dynamic and progressive understanding of Islam. It runs counter to the true character of Islam as a faith that cherishes thought and reflection. Indeed, reflection upon nature, social realities and the human physiology itself is encouraged in Islam as one of the conduits through which one strengthens faith in God.
It is thinking and reflection that Kassim is committed to. I recognise this even though I do not agree with some of his writings and pronouncements. Some of the issues involved may be fundamental to the faith; others may not be at the core of Islam. Those that are not, should be viewed as differences in interpretation which are part and parcel of any belief-system. Differences of this sort, according to a saying of the Prophet (Hadith), are a divine blessing.
Acceptance of differences is a vital pre-requisite for the intellectual development of the Ummah (Muslim world). Religious bureaucrats who are unwilling to accept differences in viewpoints often see themselves as the sole arbiters of the truth. Anyone who seeks to establish a monopoly over the truth is a danger to society!
Dr. Chandra Muzaffar,
Chairman, Board of Trustees, Yayasan 1Malaysia.
Petaling Jaya.
28 March 2014.
Yayasan 1Malaysia welcomes feedback.
It will be recalled that in the eighties and nineties the religious authorities had also used the law and fatwas (religious opinions) against Kassim.
It would have been much better if bodies such as JAWI (the Islamic Department of the Federal Territory) and JAKIM (the Department of Islamic Development, Malaysia) had chosen to discuss what they deem to be Kassim’s “deviant” views with him in a rational manner. After all, Kassim had agreed on 22 February 2014 to meet with officials from JAKIM for a discussion.
It is discussion and dialogue --- not punishment and prohibition --- which should be the guiding principle of our religious bureaucrats. The 2P approach associated with the religious bureaucracy in Malaysia and certain other countries has inhibited the growth of a more dynamic and progressive understanding of Islam. It runs counter to the true character of Islam as a faith that cherishes thought and reflection. Indeed, reflection upon nature, social realities and the human physiology itself is encouraged in Islam as one of the conduits through which one strengthens faith in God.
It is thinking and reflection that Kassim is committed to. I recognise this even though I do not agree with some of his writings and pronouncements. Some of the issues involved may be fundamental to the faith; others may not be at the core of Islam. Those that are not, should be viewed as differences in interpretation which are part and parcel of any belief-system. Differences of this sort, according to a saying of the Prophet (Hadith), are a divine blessing.
Acceptance of differences is a vital pre-requisite for the intellectual development of the Ummah (Muslim world). Religious bureaucrats who are unwilling to accept differences in viewpoints often see themselves as the sole arbiters of the truth. Anyone who seeks to establish a monopoly over the truth is a danger to society!
Dr. Chandra Muzaffar,
Chairman, Board of Trustees, Yayasan 1Malaysia.
Petaling Jaya.
28 March 2014.
Yayasan 1Malaysia welcomes feedback.
Please email to contact@yayasan1malaysia.org
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