Policy Recommendations

IAIS works to provide pragmatic advice based on sound knowledge regarding issues facing Islamic societies and governments. Here are excerpts of policy recommendations from research articles in our Journal Islam and Civilisational Renewal.

Vol. 9 No. 2 April 2018

Policy Recommendations from the ICR 9.2 (April 2018)

  1. Considering Maalat As An Approach To Applying Maslahah In Reality, Muhammad Shahrul Ifwat bin Ishak
  • Maalat should be considered a main indicator of maslahah in various Islamic practices, such as Islamic finance, Islamic criminal law and Islamic family law. But, maalat should not be used merely to permit or ban something; it should be used to develop pragmatic solutions to ensure that Islamic rules can be implemented gradually.
  • Considering maslahah in reality needs empirical evidence derived from specific studies. Providing exceptions from the general rules in Islam (particularly mandatory rules) in the name of maslahah needs to be carried out with strong evidence.
  • Since dealing with current issues is not easy for mujtahids, it is strongly recommended that a collective ijtihad be established between them and professionals who deal with particular issues. Moreover, because reality is constantly changing, any regulation or fatwa based on maslahah needs to be reviewed after a certain period of implementation, to determine whether the intended maslahah has been successfully achieved or not.
  1. The Historical Study of Scripture – Historians and Believers, Issues and Implications, Tanveer Azmat 
  • Believers, particularly Muslims, should not pay as much attention to the history of the evolution of scriptural texts. Their resources should not be engaged in this research as the West is already undertaking it.
  • When Muslim scholars (or scholars of other religions) want to engage in religious history, they may prefer to research the meaning of past human involvement in scripture. Such research helps to determine what changes should be considered for current circumstances.  
  • Believers of all colours should adopt the policy that if they find guidance in their scripture that helps them lead a meaningful life, they may choose to overlook the historicity of their scripture. The reason for this attitude is that scriptural reading is done for practical purposes, i.e. to live a purposeful life ethically. If scripture helps realise that practical purpose, then that is all that should matter.
  • Believers should accept that a variety of interpretations go hand in hand with their scripture(s). Smith has almost conclusively proven this through his historical analysis.  For Muslims, it is their tradition that, when they interpret the Qur’an, they write at the end that God knows the best meaning. No Muslim has ever claimed that s/he has the meaning. Therefore, different voices of interpretation should be seen as revealing a richness of meaning, not a division of the Muslim community.
  • In a global world it is imperative that Muslims work with other religious traditions to develop conditions of scriptural discourse.
  • Scholars should also be conscious that the Western experience of life is only one of many. For example, there are Eastern, Middle Eastern, or Chinese ways of experiencing life.  We should never take the Western experience as representative of all humanity’s experience.
  1. Scientific Cosmology and Religious or Theological Cosmology from an Islamic Perspective, Md Sabbit Hossain 
  • The vast majority of work on Islamic cosmology dates to the classical Muslim era. There is therefore a need for a modern Islamic cosmology which would have a precisely defined paradigm, set of cosmological principles and an inclusive nature in terms of its sources.
  • In addition to the twofold sources of Islamic knowledge (Qur’an and Sunnah), rationally assimilated knowledge (i.e. science) must be incorporated into Islamic theological cosmology as per a pre-determined principle and paradigm in order to produce a more comprehensive and up-to-date scheme.
  • A thorough realisation and awareness of the differences between scientific cosmology and its theological counterpart ought to assist a modern mind in comprehending the existence of the metaphysical realm rationally and theologically. Therefore, in modern Islamic theological cosmology, such differences are to be included and presented for the audience.
  • It is essential to bear in mind that the construction of a modern Islamic cosmology does not necessarily mean a dismissal or obliteration of classical Muslim cosmology. Rather, it merely implies a re-visiting and re-construction of paradigms, sources, and interpretations. The proposed modern Islamic theological cosmology and its classical version can certainly co-exist. 
  1. Adoption under Islamic Law: Correcting Misconceptions, Abdulraheem Abdulwahid Yusuph 
  • Adopted children cannot have the same rights as biological children, especially with regards to the distribution of an estate.
  • Muslim scholars need to continuously enlighten the public about the social significance of adoption, and thereby contribute immensely towards the development of the institution.
  1. Riba Dalam Insurans Konvensional: Sejauhmana Konsep Takaful Berperanan Menanganinya?, Asyraf Wajdi Dusuki and Mohammad Mahbubi Ali
  • Perlunya peranan   aktif   semua   pihak berkuasa dalam  mendukung  perkembangan pasaran industri takaful. Ini kerana pasaran takaful hanya mampu menyumbang 1.1% daripada total aset kewangan Islam.
  • Perlunya kempen   yang   berterusan   tentang   pentingnya   umat   Islam  menyertai skim takaful untuk menyelematkan mereka daripada terbabit dalam pengharaman riba dalam insurans konvensional.
  • Pihak syarikat takaful juga perlu terus-menerus menambah baik produk, operasi  dan  perkhidmatannya  melalui  produk-produk  yang  inovatif, perkhidmatan yang cekap dan pantas, serta harga dan ciri yang kompetitif.
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