Back
About RSIS
Introduction
Building the Foundations
Welcome Message
Board of Governors
Staff Profiles
Executive Deputy Chairman’s Office
Dean’s Office
Management
Distinguished Fellows
Faculty and Research
Associate Research Fellows, Senior Analysts and Research Analysts
Visiting Fellows
Adjunct Fellows
Administrative Staff
Honours and Awards for RSIS Staff and Students
RSIS Endowment Fund
Endowed Professorships
Career Opportunities
Getting to RSIS
Research
Research Centres
Centre for Multilateralism Studies (CMS)
Centre for Non-Traditional Security Studies (NTS Centre)
Centre of Excellence for National Security
Institute of Defence and Strategic Studies (IDSS)
International Centre for Political Violence and Terrorism Research (ICPVTR)
Research Programmes
National Security Studies Programme (NSSP)
Social Cohesion Research Programme (SCRP)
Studies in Inter-Religious Relations in Plural Societies (SRP) Programme
Other Research
Future Issues and Technology Cluster
Research@RSIS
Science and Technology Studies Programme (STSP) (2017-2020)
Graduate Education
Graduate Programmes Office
Exchange Partners and Programmes
How to Apply
Financial Assistance
Meet the Admissions Team: Information Sessions and other events
RSIS Alumni
Outreach
Global Networks
About Global Networks
RSIS Alumni
Executive Education
About Executive Education
SRP Executive Programme
Terrorism Analyst Training Course (TATC)
International Programmes
About International Programmes
Asia-Pacific Programme for Senior Military Officers (APPSMO)
Asia-Pacific Programme for Senior National Security Officers (APPSNO)
International Conference on Cohesive Societies (ICCS)
International Strategy Forum-Asia (ISF-Asia)
Publications
RSIS Publications
Annual Reviews
Books
Bulletins and Newsletters
RSIS Commentary Series
Counter Terrorist Trends and Analyses
Commemorative / Event Reports
Future Issues
IDSS Papers
Interreligious Relations
Monographs
NTS Insight
Policy Reports
Working Papers
External Publications
Authored Books
Journal Articles
Edited Books
Chapters in Edited Books
Policy Reports
Working Papers
Op-Eds
Glossary of Abbreviations
Policy-relevant Articles Given RSIS Award
RSIS Publications for the Year
External Publications for the Year
Media
Cohesive Societies
Sustainable Security
Other Resource Pages
News Releases
Speeches
Video/Audio Channel
External Podcasts
Events
Contact Us
S. Rajaratnam School of International Studies Think Tank and Graduate School Ponder The Improbable Since 1966
Nanyang Technological University Nanyang Technological University
  • About RSIS
      IntroductionBuilding the FoundationsWelcome MessageBoard of GovernorsHonours and Awards for RSIS Staff and StudentsRSIS Endowment FundEndowed ProfessorshipsCareer OpportunitiesGetting to RSIS
      Staff ProfilesExecutive Deputy Chairman’s OfficeDean’s OfficeManagementDistinguished FellowsFaculty and ResearchAssociate Research Fellows, Senior Analysts and Research AnalystsVisiting FellowsAdjunct FellowsAdministrative Staff
  • Research
      Research CentresCentre for Multilateralism Studies (CMS)Centre for Non-Traditional Security Studies (NTS Centre)Centre of Excellence for National SecurityInstitute of Defence and Strategic Studies (IDSS)International Centre for Political Violence and Terrorism Research (ICPVTR)
      Research ProgrammesNational Security Studies Programme (NSSP)Social Cohesion Research Programme (SCRP)Studies in Inter-Religious Relations in Plural Societies (SRP) Programme
      Other ResearchFuture Issues and Technology ClusterResearch@RSISScience and Technology Studies Programme (STSP) (2017-2020)
  • Graduate Education
      Graduate Programmes OfficeExchange Partners and ProgrammesHow to ApplyFinancial AssistanceMeet the Admissions Team: Information Sessions and other eventsRSIS Alumni
  • Outreach
      Global NetworksAbout Global NetworksRSIS Alumni
      Executive EducationAbout Executive EducationSRP Executive ProgrammeTerrorism Analyst Training Course (TATC)
      International ProgrammesAbout International ProgrammesAsia-Pacific Programme for Senior Military Officers (APPSMO)Asia-Pacific Programme for Senior National Security Officers (APPSNO)International Conference on Cohesive Societies (ICCS)International Strategy Forum-Asia (ISF-Asia)
  • Publications
      RSIS PublicationsAnnual ReviewsBooksBulletins and NewslettersRSIS Commentary SeriesCounter Terrorist Trends and AnalysesCommemorative / Event ReportsFuture IssuesIDSS PapersInterreligious RelationsMonographsNTS InsightPolicy ReportsWorking Papers
      External PublicationsAuthored BooksJournal ArticlesEdited BooksChapters in Edited BooksPolicy ReportsWorking PapersOp-Eds
      Glossary of AbbreviationsPolicy-relevant Articles Given RSIS AwardRSIS Publications for the YearExternal Publications for the Year
  • Media
      Cohesive SocietiesSustainable SecurityOther Resource PagesNews ReleasesSpeechesVideo/Audio ChannelExternal Podcasts
  • Events
  • Contact Us
    • Connect with Us

      rsis.ntu
      rsis_ntu
      rsisntu
      rsisvideocast
      school/rsis-ntu
      rsis.sg
      rsissg
      RSIS
      RSS
      Subscribe to RSIS Publications
      Subscribe to RSIS Events

      Getting to RSIS

      Nanyang Technological University
      Block S4, Level B3,
      50 Nanyang Avenue,
      Singapore 639798

      Click here for direction to RSIS

      Get in Touch

    Connect
    Search
    • RSIS
    • Publication
    • RSIS Publications
    • CO05066 | Can Islam Be Contextualised ?
    • Annual Reviews
    • Books
    • Bulletins and Newsletters
    • RSIS Commentary Series
    • Counter Terrorist Trends and Analyses
    • Commemorative / Event Reports
    • Future Issues
    • IDSS Papers
    • Interreligious Relations
    • Monographs
    • NTS Insight
    • Policy Reports
    • Working Papers

    CO05066 | Can Islam Be Contextualised ?
    Muhammad Haniff Hassan

    30 September 2005

    download pdf

    Commentary

    TO some Muslims, the notion of one God, one Holy Book, one Qiblah (direction of prayer), one ummah and one brotherhood means that there is only one way to practise Islam. It also means one viewpoint for Muslims on all issues, or in all circumstances, regardless whether they are Europeans, Americans or Singaporeans.

    While the underlying intention of this “one view fits all” approach is noble, which is to promote unity among Muslims, such a perspective could also lead to problems. One could fall into the grave mistake of applying the rulings made by the classical ulama without understanding the context in which the opinions were decided upon hundreds of years ago.

    This mistake could lead to extremism, as the subscriber of such a view may accuse those who differ with him on the grounds of differing contexts or considerations as lesser Muslims. This “one view fits all” perspective will inevitably cause the imposition of one view on others, which does not fit the pluralistic nature of creation.

    I would argue that the notion of a ‘European Muslim’ or ‘Singaporean Muslim’ is not fundamentally wrong in Islam. Instead, it is part of being contextual in practising the religion, which is one of the fundamental characteristics of Islam.

    Contextual Islam

    Islam is a faith built on its contextual setting. It takes into account the realities of the time as well as other factors in determining the rules and practices of the faith. Hence, the ruling for a certain matter may change to take into account differing realities. What is forbidden in one context could be permissible in another. A good Muslim is one who is not only able to uphold the fundamentals of the religion but also contextualise the teachings when the need arises – without sacrificing the principles of the religion.

    The very nature in which the faith was revealed supports this idea. Islam was revealed gradually to Prophet Muhammad over a span of 23 years. The main reason behind this incremental Revelation was to cater to the evolving context and development of Muslim society at each point in time. The incremental nature of the Revelation avoided the sudden imposition of religious practices.

    A good example was the prohibition against alcohol consumption, which was a deeply entrenched habit among the pre-Islamic Arabs. It would have been difficult to immediately and totally prohibit them from drinking alcohol. Islam started by criticising the habit first. Later on, it prohibited Muslims from consuming alcohol when they wanted to perform prayer. Only 15 years after the Revelation of the Quran did Islam finally prohibit Muslims from consuming alcohol totally.

    The Quran was revealed gradually over a span of several years. During the first thirteen years after the prophethood of Muhammad and before his migration from Mecca to Medina, most of the revelations were on matters pertaining to faith and conduct. This was to suit the context of a young faith, whose followers were a weak and powerless minority facing persecution in pre-Islamic Mecca. Once Muslims became a governing faith community after the migration to Medina, the faithful needed to translate religion into societal rules. Thus, many of the revelations on criminal justice and business transactions started only after the migration.

    Governing an evolving society necessitated laws, which could equally evolve with the times. Islam allows for this through the doctrine of abrogation. Some of the syariah laws were abrogated due to the changing circumstances of the Muslim society. In the case of the prohibition of alcohol, syariah’s earlier stance of mere dissuasion was subsequently abrogated in favour of complete prohibition.

    Individuals are given space to live and worship. The Quran enjoins Muslims to practise the religion “to the extent of his ability” (2:286). This implies that Islam recognises constraints faced by Muslims in practising the religion. Thus, Muslims are only obliged to strive the best that they can, and not beyond rational constraints. This is the essence of contextualism in Islam. To demand from Muslims beyond what is realistic and practical is against the principle of justice — a fundamental attribute of Islam and God Himself.

    Rukhsah or flexibility

    The syariah allows for flexibility. Rukhsah refers to a provision in the syariah which allows exemptions from a general rule, in the event that the rule involves or causes a debilitating difficulty. The exemption is specific to the need. Rukhsah allows the syariah to cater to the varying contexts faced by man.

    For example, although drinking alcohol is prohibited in Islam, it is permissible for a stranded traveller who has lost his way and cannot find any water to drink except for alcohol. If his situation is so critical that he will die without consuming the alcohol, then the rule of drinking alcohol changes for him from one of prohibition to one of compulsion. It becomes compulsory for him to drink the alcohol because Islam does not allow a human being to endanger himself or cause destruction to his body. In Islam, the obligation to preserve one’s life takes precedence over the prohibition of alcohol if the circumstances warrant it.

    Context is always part of the ulama’s consideration in issuing a fatwa or religious ruling. One who studies the opinion of the early ulama will find that they changed or modified their fatwa from place to place and time to time to give due consideration to differing situations and circumstances.

    In Singapore, the Mufti issued a fatwa disallowing organ transplants in 1973. The fatwa was changed in 1986 because the advancements in medicine had changed the basis of the fatwa.

    Special fiqh for Muslim minorities?

    Because being contextual is a fundamental characteristic of Islam, some Muslim thinkers and religious scholars are increasingly recognising the differences between Muslims who live as a majority community and Muslims who are in a minority. Minority Muslims are deemed, according to this view, a different segment of the Muslim ummah; their unique context requires different solutions and approaches to their problems. Thus the emergence of the idea of a special fiqh (jurisprudence) for minority Muslims and the establishment of the European Council for Fatwa and Research chaired by the eminent Islamic scholar, Dr. Yusuf Al- Qaradhawi. One of its main purposes is to issue fatwas which meet the needs of Muslims in Europe, solve their problems and regulate their interaction with the European communities.

    The idea has also gained ground with the increased awareness and efforts by minority Muslims in Europe, America and other countries to integrate with the mainstream societies in the non-Muslim countries where they live. The new generation of Muslim migrants are increasingly making attempts to entrench their roots in their country of adoption and disassociate themselves from the historical contexts of their forefathers. A prominent figure in this work is Tariq Ramadan who wrote To be a European Muslim.

    But like any other religion, Islam possesses fundamentals that are absolute and unchangeable. What remains in contention is what are the absolutes that may not be changed. And in the event that the absolutes are not feasible, when exactly may rukhsah be applied, and how contextualisation is to be carried out.

    About the Author

    Muhammad Haniff Hassan is a research analyst at the Institute of Defence & Strategic Studies, Nanyang Technological University

    Categories: RSIS Commentary Series / Religion in Contemporary Society

    Commentary

    TO some Muslims, the notion of one God, one Holy Book, one Qiblah (direction of prayer), one ummah and one brotherhood means that there is only one way to practise Islam. It also means one viewpoint for Muslims on all issues, or in all circumstances, regardless whether they are Europeans, Americans or Singaporeans.

    While the underlying intention of this “one view fits all” approach is noble, which is to promote unity among Muslims, such a perspective could also lead to problems. One could fall into the grave mistake of applying the rulings made by the classical ulama without understanding the context in which the opinions were decided upon hundreds of years ago.

    This mistake could lead to extremism, as the subscriber of such a view may accuse those who differ with him on the grounds of differing contexts or considerations as lesser Muslims. This “one view fits all” perspective will inevitably cause the imposition of one view on others, which does not fit the pluralistic nature of creation.

    I would argue that the notion of a ‘European Muslim’ or ‘Singaporean Muslim’ is not fundamentally wrong in Islam. Instead, it is part of being contextual in practising the religion, which is one of the fundamental characteristics of Islam.

    Contextual Islam

    Islam is a faith built on its contextual setting. It takes into account the realities of the time as well as other factors in determining the rules and practices of the faith. Hence, the ruling for a certain matter may change to take into account differing realities. What is forbidden in one context could be permissible in another. A good Muslim is one who is not only able to uphold the fundamentals of the religion but also contextualise the teachings when the need arises – without sacrificing the principles of the religion.

    The very nature in which the faith was revealed supports this idea. Islam was revealed gradually to Prophet Muhammad over a span of 23 years. The main reason behind this incremental Revelation was to cater to the evolving context and development of Muslim society at each point in time. The incremental nature of the Revelation avoided the sudden imposition of religious practices.

    A good example was the prohibition against alcohol consumption, which was a deeply entrenched habit among the pre-Islamic Arabs. It would have been difficult to immediately and totally prohibit them from drinking alcohol. Islam started by criticising the habit first. Later on, it prohibited Muslims from consuming alcohol when they wanted to perform prayer. Only 15 years after the Revelation of the Quran did Islam finally prohibit Muslims from consuming alcohol totally.

    The Quran was revealed gradually over a span of several years. During the first thirteen years after the prophethood of Muhammad and before his migration from Mecca to Medina, most of the revelations were on matters pertaining to faith and conduct. This was to suit the context of a young faith, whose followers were a weak and powerless minority facing persecution in pre-Islamic Mecca. Once Muslims became a governing faith community after the migration to Medina, the faithful needed to translate religion into societal rules. Thus, many of the revelations on criminal justice and business transactions started only after the migration.

    Governing an evolving society necessitated laws, which could equally evolve with the times. Islam allows for this through the doctrine of abrogation. Some of the syariah laws were abrogated due to the changing circumstances of the Muslim society. In the case of the prohibition of alcohol, syariah’s earlier stance of mere dissuasion was subsequently abrogated in favour of complete prohibition.

    Individuals are given space to live and worship. The Quran enjoins Muslims to practise the religion “to the extent of his ability” (2:286). This implies that Islam recognises constraints faced by Muslims in practising the religion. Thus, Muslims are only obliged to strive the best that they can, and not beyond rational constraints. This is the essence of contextualism in Islam. To demand from Muslims beyond what is realistic and practical is against the principle of justice — a fundamental attribute of Islam and God Himself.

    Rukhsah or flexibility

    The syariah allows for flexibility. Rukhsah refers to a provision in the syariah which allows exemptions from a general rule, in the event that the rule involves or causes a debilitating difficulty. The exemption is specific to the need. Rukhsah allows the syariah to cater to the varying contexts faced by man.

    For example, although drinking alcohol is prohibited in Islam, it is permissible for a stranded traveller who has lost his way and cannot find any water to drink except for alcohol. If his situation is so critical that he will die without consuming the alcohol, then the rule of drinking alcohol changes for him from one of prohibition to one of compulsion. It becomes compulsory for him to drink the alcohol because Islam does not allow a human being to endanger himself or cause destruction to his body. In Islam, the obligation to preserve one’s life takes precedence over the prohibition of alcohol if the circumstances warrant it.

    Context is always part of the ulama’s consideration in issuing a fatwa or religious ruling. One who studies the opinion of the early ulama will find that they changed or modified their fatwa from place to place and time to time to give due consideration to differing situations and circumstances.

    In Singapore, the Mufti issued a fatwa disallowing organ transplants in 1973. The fatwa was changed in 1986 because the advancements in medicine had changed the basis of the fatwa.

    Special fiqh for Muslim minorities?

    Because being contextual is a fundamental characteristic of Islam, some Muslim thinkers and religious scholars are increasingly recognising the differences between Muslims who live as a majority community and Muslims who are in a minority. Minority Muslims are deemed, according to this view, a different segment of the Muslim ummah; their unique context requires different solutions and approaches to their problems. Thus the emergence of the idea of a special fiqh (jurisprudence) for minority Muslims and the establishment of the European Council for Fatwa and Research chaired by the eminent Islamic scholar, Dr. Yusuf Al- Qaradhawi. One of its main purposes is to issue fatwas which meet the needs of Muslims in Europe, solve their problems and regulate their interaction with the European communities.

    The idea has also gained ground with the increased awareness and efforts by minority Muslims in Europe, America and other countries to integrate with the mainstream societies in the non-Muslim countries where they live. The new generation of Muslim migrants are increasingly making attempts to entrench their roots in their country of adoption and disassociate themselves from the historical contexts of their forefathers. A prominent figure in this work is Tariq Ramadan who wrote To be a European Muslim.

    But like any other religion, Islam possesses fundamentals that are absolute and unchangeable. What remains in contention is what are the absolutes that may not be changed. And in the event that the absolutes are not feasible, when exactly may rukhsah be applied, and how contextualisation is to be carried out.

    About the Author

    Muhammad Haniff Hassan is a research analyst at the Institute of Defence & Strategic Studies, Nanyang Technological University

    Categories: RSIS Commentary Series / Religion in Contemporary Society

    Popular Links

    About RSISResearch ProgrammesGraduate EducationPublicationsEventsAdmissionsCareersVideo/Audio ChannelRSIS Intranet

    Connect with Us

    rsis.ntu
    rsis_ntu
    rsisntu
    rsisvideocast
    school/rsis-ntu
    rsis.sg
    rsissg
    RSIS
    RSS
    Subscribe to RSIS Publications
    Subscribe to RSIS Events

    Getting to RSIS

    Nanyang Technological University
    Block S4, Level B3,
    50 Nanyang Avenue,
    Singapore 639798

    Click here for direction to RSIS

    Get in Touch

      Copyright © S. Rajaratnam School of International Studies. All rights reserved.
      Privacy Statement / Terms of Use
      Help us improve

        Rate your experience with this website
        123456
        Not satisfiedVery satisfied
        What did you like?
        0/255 characters
        What can be improved?
        0/255 characters
        Your email
        Please enter a valid email.
        Thank you for your feedback.
        This site uses cookies to offer you a better browsing experience. By continuing, you are agreeing to the use of cookies on your device as described in our privacy policy. Learn more
        OK
        Latest Book
        more info