Challenging Traditional Islamic Authority:

The Impact of Social media in Indonesia

Nadirsyah Hosen
(Faculty of Law, Monash University)

Abstract:
Islamic teaching is, in fact, the product of a very slow and gradual process of
interpretation of the Qur’an and the collection, verification and interpretation of
the Hadith during the first three centuries of Islam (the seventh to the ninth
centuries AD). This process took place amongst scholars and jurist who
developed their own methodology for classification of sources, derivation of
specific rules from general principles, and so forth. The traditionalist approach
of learning Arabic, for instance, take years to complete and memorising the
Arabic grammar takes a long time. Traditionalist Islamic institutions such as
pesantren and madrasah produce Kiai, or Muslim clergy and scholars that
inevitably create an elite group of scholars. They become the authority who
determine the correct interpretation of the Holy books. However, in the era of
the social media, such traditional authority has been challenged. Anyone could
become a scholar of Islam and to criticise the Kiai harshly. My presentation will
critically evaluate this new situation faced by the Indonesian Muslim scholars
and to discuss the roots of the problems.

One can always find scriptural verses to legitimise both the slaughter and the
acceptance of the Other. The same Qur’an which states ‘slay the idolaters
wherever you find them’ (9:5) also states ‘Let there be no compulsion in religion’
(2:256). Likewise, the Qur’an states: “And had your Lord willed, those on earth
would have believed - all of them entirely. Then, [Oh Muhammad], would you
compel the people in order that they become believers?” (10:99), the Prophet
Muhammad was reported to say in a Hadith: “I have been commanded to fight
the people until they say there is no God but Allah”.

Islamic radicalism will recite and quote the appropriate verses and the
statements of the Prophet to justify their ideology. This literal meaning has been

1
preached on television, radio, and religious gatherings, using the translation of
the Qur’an and the Hadith, without any understanding of the context of those
Holy texts or examination of key Qur'anic passages, along with the socio-
political context of the prophet’s life, and comparison of pre-modern and
modern interpretations, to show the evolving nature of interpretation. The
slogan ‘back to the Qur’an and the Hadith’ has been reduced to ‘return to the
literal translation of the two primary sources’. I would argue that such a
minimalist approach is clearly at odds with the history of interpretations over the
first 300 years of Islam.

There is the view that Islamic teaching is immutable, because the authoritarian,
divine and absolute concept of revelation in Islam does not allow change in
Islamic teachings and institutions. The Qur’an and the Hadith are considered
immutable, regardless of history, time, culture, and location. Muslims may
change, but Islam will not. This means that, by these lights, the rulings
pronounced in the Shari’a are static, final, eternal, absolute and unalterable. In
other words, its idealistic nature, its religious nature, its rigidity and its casuistic
nature lead to the immutability of Islamic teachings.1 For Textualists, it is the
Qur’an which should guide Muslims, rather than any so-called modern ‘needs’.
They consider the meaning of the Qur’an to be fixed and universal in its
application.2

However, the view above is only one side of the same coin. Islamic teaching is,
in fact, the product of a very slow and gradual process of interpretation of the
Qur’an and the collection, verification and interpretation of the Hadith during the
first three centuries of Islam (the seventh to the ninth centuries AD). This
process took place amongst scholars and jurist who developed their own
methodology for classification of sources, derivation of specific rules from
general principles, and so forth. 3 The Qur’an and the Hadith must involve

1
See the discussion in Muhammad Khalid Masud, Shatibi’s Philosophy of Islamic Law, (Pakistan,
Islamic Research Institute, 1995), 17.
2
Abdullah Saeed, Interpreting the Qur’an: Towards a Contemporary Approach (New York: Routledge,
2006), 3.
3
Robert Gleave, Islam and Literalism: Literal Meaning and Interpretation in Islamic Legal Theory
(Edinburgh: Edinburgh University Press, 2012).

2
human interpretation. The Qur’an and the Sunna cannot be understood, nor
have any influence on human behaviour, except through the efforts of (fallible)
human beings.

Brief Overview of Interpretation in Islam

Even though Islam is based on the revelations of God, it cannot possibly be

drawn up except through human understanding, which means both the
inevitability of differences of opinion and the possibility of error, whether
amongst scholars or the community in general. Whilst the Qur’an contains a
variety of elements, such as stories, moral injunctions, and general, as well as
specific, legal principles, it should be noted that the Qur’an prescribes only
those details which are essential. It thus leaves considerable room for
development, and safeguards against restrictive rigidity. The Contextualists
argue for a high degree of freedom for the modern Muslim scholar, in
determining what is mutable (changeable) and what immutable (unchangeable),
in the area of socio-ethico-legal content.4

It is not only the disorderly and complex nature of the document which makes
the Qur’an difficult to interpret. One of the fundamental reasons for differences
of opinion over the Quran lies in the ambiguous language used in some verses.
The fact that these words are given debatable meanings is a sign from God that
they were meant to be ambiguous and subject to different opinions. A ruling in
the Qur’an may be conveyed in a text which is either clear, or which is open to
different interpretations. A definitive text is one which is clear and specific; it
has only one meaning and admits of no other interpretations. It is known as
Qat’i. The rulings of the Qur’an on the essentials of the faith, such as ritual, are
all Qat’i – their validity may not be disputed by anyone; every Muslim must
exercise them, and they are not open to ijtihad (independent legal reasoning).
Thus there is no disagreement on Qat’i cases. The second type of ruling is that
which is considered speculative (Zanni). A single word in a Qur'anic text may

4
Saeed, above n 2, 3.

3
have several different meanings, which may have different legal
consequences.5

Perhaps more difficult is the lack of guidance from the Prophet regarding how
the Qur’an should be interpreted. Famously, the Prophet advocated both literal
and contextual interpretations of the text. In one story, the Prophet directed a
group of his companions, ‘Do not perform the mid-afternoon prayer until you
get to Banu Qurayzah.’ When the time came, some took the Prophet’s words
literally and would not pray until they reached Banu Qurayzah. The others,
however, took the Prophet’s words more liberally, believing he simply meant for
them to hurry to Banu Qurayzah and get there before mid-afternoon. When this
story was retold to the Prophet, he did not disapprove of either group.6

Taha Jabir al-Alwani explains the significance of this story:

It is clear from this incident that the Companions of the Prophet had
split into two groups over the interpretation of the Prophet’s
instructions - one group adopting the literal or explicit meaning of the
injunction (`ibaarat al nass) while the other group derived a meaning
from the injunction which they considered suitable for that situation.
The fact that the Prophet approved of both groups showed that each
position was legally just as valid as the other. Thus, a Muslim who is
faced with a particular injunction or text (nass) can either adopt the
literal or manifest (zaahir) meaning of the text or he may derive
interpretations which are appropriate to the text by using his reason.7

The clash of the literal and the interpretive is a huge source of debate between
Islamic scholars and jurists, and is arguably the main reason there are multiple
schools of thought within Islam. Clearly, the Qur’an cannot practically be the
only source of Islam. This leads us to the second source. The Hadith contain
reports of anything Muhammad said or did or approved of during his life as the
Prophet. As they are believed to contain the words and stories of the Prophet,
and the Prophet is believed to have spoken to God, the Hadith are considered

5
Badr al-Din al-Zarkashi, Bahr al-Muhith fi Usul al-Fiqh (Beirut: Dar al-Kutub al-Ilmiyah, 2007), Vol.
1 at 140; see also M. Hashim Kamali, Principles of Islamic Jurisprudence (Cambridge: Cambridge
Islamic Texts Society, 1991) at 19-20.
6
See Taha Jabir al-Alwani, The Ethics of Disagreement in Islam, (Herndon, Virginia, The International
Institute of Islamic Thought, 2011), 20-21.
7
Ibid.

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incredibly important to Muslims and provide guidance on life, law and the
interpretation of the Qur’an. The Hadith are particularly significant as they
heavily influenced and shaped early commentaries on the Qur’an and formed
the basis of Shari’a. The Hadith form the most important tool for understanding
the Qur’an. The Prophet is ‘considered the first and best interpreter of the
Qur’an, and thus any record of his thoughts may provide clues as to the
meaning of Qur’anic texts.’ 8 Essentially, where the Qur’an provides a broad
framework for the Muslim way of life, the Hadith provide the details. For
example, the Qur’an instructs Muslims to pray, but the Prophet teaches how
and when to pray within the Hadith.

However, the existence of the Hadith does not necessarily make interpretation
of law straightforward or easy for Muslims. Brown explains further:

Grounded in the prosaic moments of everyday life, and many

thousands of times more numerous than Qur'anic verses, Hadith
reports were even more entwined in historical context. Muslim
scholars labored endlessly to determine if specific Hadith
addressed specific situations and persons, or if they constituted
general commandments.9

There is much debate about the authority of Hadith in determining law. There
have also been difficulties in authenticating and verifying Hadith, as records of
the Prophet’s life were not documented until well after his death. Verifying
Hadith involved the complicated task of sifting through fabricated stories and
corroborating chains of narration. It ultimately gave rise to a distinct field of
scholarship dedicated to the verification and preservation of Hadith.10 This was,
of course, a perilously difficult process, and not all Muslims have the required
knowledge to verify the chain of authority in four different categories: sahih
(sound), hasan (good), da’if (weak) and maudu’ (fabricated). 11 Any Hadith

8
Asifa Quraishi, ‘Interpreting the Qur’an and the Constitution: Similarities in the Use of Text, Tradition,
and Reason in Islamic and American Jurisprudence’ (2006) 28 Cardozo Law Review 67, 85.
9
Jonathan AC Brown, Misquoting Muhammad: The Challenge and Choices of Interpreting the Prophet's
Legacy (London: Oneword Publications, 2014), 98.
10
Ibid., 69.
11
See the explanation of these terms in M. Hashim Kamali, A Textbook of Hadith Studies, (Markfield,
UK: The Islamic Foundation, 2009), 139-154.

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found to have been passed down by a ‘defective or interrupted chain of
transmitters, or by transmitters known to be untrustworthy, was held to lack any
legal effect.’12 Transmitters were judged on their ability to transmit a Hadith in
full and verbatim, on their age, as maturity indicated a superior ability retain
reliable information, on their relationship to the Prophet, whether close or
distant, and whether there was a strong thematic corroboration between their
narration and the Qur’an.13

This leads to the third source. Ijtihad in Islamic law can be defined simply as
‘interpretation.’ The main difference between ijtihad and both the Qur’an and
the Sunna is that ijtihad is a continuous process of development whereas the
Qur’an and the Sunna are fixed sources of authority, and were not altered or
added to after the death of the Prophet.14 The rule of ijtihad originated at the
time the Prophet, when he sent Mua’z ibn Jabbal to Yemen as a judge. They
engaged in the following dialogue before the latter’s departure:

‘What will you do if a matter is referred to you for judgement?’ Mua’z

said, ‘I will judge according to the Book of Allah.’ The Prophet asked,
‘What if you find no solution in the Book of Allah?’ Mua’z said, ‘Then
I will judge by the Sunnah of the Prophet.’ The Prophet asked: ‘And
what if you do not find it in the Sunnah of the Prophet?’ Mua’z said:
‘Then I will make ijtihad to formulate my own judgement.’ The
Prophet patted Mua’z’s chest and said: ‘Praise be to Allah, Who has
guided the messenger of His prophet to that which pleases him and
His Messenger.’15
However, it should be stressed that the concept and the meaning of ijtihad, as
used in the conversation above, is different to ijtihad in its current context.
Throughout history the meaning of ijtihad has altered according to place and
circumstance. During the times of the Prophet and his Companions, it should

12
Wael B. Hallaq, An Introduction to Islamic Law (Cambridge University Press, 2009), 17.
13
Ibid., 18.
14
Mohammad Hashim Kamali, Principles of Islamic Jurisprudence, (Cambridge, The Islamic Text
Society, 1991), 366.
15
Abu Dawud Sulaiman, Sunan Abi Dawud, (Beirut: al-Maktabah al-‘Ashriyah, 1952) Hadith Number
[HN]: 3,119); Abu Muhammad al-Darimi, Sunan al-Darimi, (Beirut: Dar al-Kitab al-‘Arabi, 1997) HN:
168); Al-Tirmizi, Sunan at-Tirmizi, (Beirut: Dar al-Fikr, 1963).

6
be noted that ijtihad was still very much an abstract, rather than a generally
applied or apprehended concept.

In the period of ‘aimmat al-madzahib (the leaders of school of thoughts), Abu

Hanifah (d. 150 A.H./767 C.E.), the founder of the Hanafi school, was reported
as having said:

I follow the book of Allah, and if I find no solution there, I follow the
Sunnah of the prophet, peace be upon him, If I find no solution in
either the Qur`an or the Sunnah, I follow whichever of the
pronouncements of the companions of the Prophet I prefer, and
leave whichever I wish. If there is a pronouncement on a particular
matter by any of the companions, I would not adopt any other opinion
made by any other scholar. But if I found a solution only in the
opinions of Ibrahim, al-Syu’bi, Ibn Sirrin, al-Hasan, or Sa’id ibn al-
Musayyab, I would make ijtihad, just as they did.16

Abu Hanifah here not only describes his method of, and the procedure to be
adopted in the case of, ijtihad, but also defines what the procedure of ijtihad
was. It is instructive to explore the meaning of ijtihad in the Muwatta’ of Imam
Malik (d. 179 A.H./795 C.E.), since this book is usually considered to be
amongst the earliest of Islamic juristic works.17 Ahmad Hasan explained that
Malik used the term ijtihad generally, for cases where he could find no definite
answer from the Prophet, or in commonly agreed practice and, therefore, left
the matter to the discretion of the Imam to decide.18

In modern times, ijtihad can be conducted in one of at least three ways: ijtihad
bayani, ijtihad qiyasi and ijtihad istislahi. 19 The first (ijtihad bayani) may be
applied to cases which are explicitly mentioned in the Qur’an or Hadith but need
further explanation. The second (ijtihad qiyasi) may be applied to cases which
are not mentioned in these two sources, but which are similar to cases

16
Muhammad Salam Madkur, Manahij al-Ijtihad fi al-Islam, (Kuwait: matba’ah al-Ashriyah, 1977), 57-
58.
17
See the analysis on al-Muwatta’ in Norman Calder, Studies in Early Muslim Jurisprudence, (Oxford:
Clarendon Press, 1993), 20-38.
18
Ahmad Hasan, The Early Development of Islamic Jurisprudence (Islamabad: Islamic Research
Institute, 1970), 116.
19
Muhammad Ma’ruf al-Dawalibi uses these classifications in his book al-Madkhal ila ‘Ilm al-Usul al-
Fiqh, (Damascus, Matba’ah Jami’ah Damsyq, 1959), 389.

7
mentioned in either of them. The third method, ijtihad istislahi, may be applied
to those cases which are not regulated by the Qur’an nor Hadith, and cannot
be solved by using analogical reasoning. In this case, maslahah (utilities) is
considered to be the basis for legal decisions.

Reading the Qur’an and the Hadith through Translation in Social Media
Most Indonesian learn how to read the Qur’an in Arabic, but only few of them
can understand the meaning. That’s because the focus mostly on performing
ritual in Arabic. A few who study in pesantren or madrasah learn Arabic
grammar, and can not only read, and understand what they read in, the Qur’an,
but can also read Arabic classic books (known as kitab kuning) – which form
rich sources of Islamic literature.

The traditionalist approach of learning Arabic take years to complete and

memorising the Arabic grammar takes a long time. Both pesantren and
madrasah produce Kiai, or Muslim clergy and scholars. This inevitably creates
an elite group of scholars. They become the authority who determine the correct
interpretation of the Holy books. This is what the Wahabi movement tried to
reject. Anyone, according to Wahabi, has access to the Holy books. The holy
books form guidance for every Muslim, not just for Muslim scholars. Wahabists
claim the right to interpret the Koran and the Sunnah independently of the
prevailing opinions of Muslim scholars. Taqlid, or following the opinion blindly,
is prohibited, according to them.

But how can the lay man understand the meaning of the Qur’an and Hadith
without relying on Muslim scholars? To assist them, the Qur’an and the Hadith
have been translated into local languages. Consequently, in practice, they
reach the point that the call to return to the Qur’an and the Hadith has been
reduced in the simplest terms: read the translations!

Reading the translation could certainly have some practical benefits. It does not
require the extensive learning of Islam, which takes years and years. It also
removes the roles of elite groups of Muslim scholars. No longer do Muslim
scholars stand between their communities and the Holy books. Everyone now
has access to the Qur’an and Hadith. In a way, this is how Wahabists

8
‘modernise’ their ideas of the Holy books. Understanding of the Qur’an and the
Hadith is easy. However, is it true that reading the translation makes one fully
understand the Qur’an and the Hadith?

The structure of the Qur’an makes it difficult to understand by reading the

translations. The translation of the Qur’an to any other language is always
limited to the understanding of the meanings which human translators have
derived from their readings.20 The Qur’an is divided into 114 Chapters. It is not
presented in narrative, explaining one topic in detail before moving to another
topic. The presentation is rather sporadic: the Quran repeats certain verses
and themes at times, shifts topics, and often relates narratives in summarised
form. This is owing to the fact that the Quran was not revealed in one sitting,
but was revealed in parts, over a span of 23 years. Many passages were
revealed in response to specific events. The Quran does not mention
genealogies, chronological events, or minute historical details, but rather uses
events from both past and present to illustrate its central message.

Abdullah Saeed explains further:

In the case of verse Q.2:2 (dhalika al-kitabu la rayba fihi), those
who are familiar with Arabic can understand the basic meaning of
each word and the literal meaning of the sentence. This can be
readily translated into English as, ‘This is the book; there is no
doubt about it’, which is approximately the literal meaning. If one
were dealing with this text in purely linguistic terms, this would be
sufficient, but this does not tell us much about the overall purpose
or meaning of the sentence. This text was revealed in a given
context at a specific time as discourse for a particular purpose;
therefore it has to be approached as discourse.21

These are some of the things which a reader must look into, to understand a
verse or Qur’anic concept. Unless he or she includes what went before and
what follows a given verse or idea, and makes an effort at understanding the
text as a unit, the meaning of the text he or she arrives at is likely to be

20
Daoud Nassimi, ‘Trsnaltions of Qur’anic verses with Injunctions: A Theme-based Comparative
Review in Mahmoud Ayoub (ed.), Contemporary Appraoches to the Qur’an and Sunnah (London: The
International Institute of Islamic Thought, 2012), 118.
21
Saeed, above n 5., 107.

9
unsatisfactory. In other words, reading the translation of the Qur’an will not
give one the whole picture.

The same goes for the Hadith. Hadith too have an overall order and
arrangement. A reader cannot properly understand and interpret a Hadith
without considering the overall structure of Hadith. The second most important
principle of understanding Hadith is that every Hadith has to be considered a
part of the collective system of the narratives. A part, it is clear, has to be in
accord with the overall structure of the whole. Every Hadith which is not in
assonance with the overall structure of Hadith could be problematic.

I have discussed earlier that throughout history Muslim scholars have taken the
science of interpretation of the Holy books very seriously. There is a difference
between reading the Holy books for ritual purposes and reading for the
issuance of a fatwa (legal advice). If anyone could interpret the Qur’an only by
looking at the translation, it would be as if one could consume medicine by
reading the label, without consultation with the doctor. The Qur’an and the
Hadith are accessible for every Muslim, and therefore translations of the two
sources are good, but one can’t claim to know the full meaning of these sources
without learning the Islamic knowledge (dirasah Islamiyah) in the first place.

In fact, Abdul Rahmaan ibn Mualaa al-Luwaihiq al-Mutairi explains how radical
Muslims employ the same techniques which in a way remove the role of
Muslims clergy in interpreting the Holy books, simply because very few Muslims
have the ability to do so, this allegedly making the meaning of the Qur’an clear
for everyone.22 In the Indonesian context, Jamhari Makruf outlines the use of
Salafi (Wahabi) text in Islamic education, particularly in the area of theology
(aqidah. - Creed. Belief) which leads to radicalisation, as in the case of the
Ngruki Pesantren.23

22
Abdul Rahmaan ibn Mualaa al-Luwaihiq al-Mutairi, Religious Extremism in the Lives of Contemprary
Muslims, (Denver, al-Basheer, 2001), pp 400-410
23
Jamhari Makruf, ‘Incubators for Extremists? Radicalism and Moderation in Indonesia’s Islamic
Education System’Centre for Indonesian Law, Islam and Society (CILIS) Policy Paper No 5, available
at http://law.unimelb.edu.au/__data/assets/pdf_file/0008/1547819/CILISPolicyPaper5-
Jamhari_3_wobleed2.pdf

10
However, my argument in this Paper goes further: It is as much the way in which
the Salafi/wahabi jargon demanding a return to the Qur’an and Hadith is being
implemented in its simplest terms - reading through the translation – which
creates the problem of radicalisation. If my argument is right, we should focus
not only on the textbooks, as pointed out by Makruf, but also on the way Islamic
preachers on TV, radio, halaqah and majelis ta’lim , and most importantly, now
in social media, teach people only by using a translation of the Qur’an and the
Hadith without consulting the rich literature written by classic and modern
Muslim scholars. In other words, the root of the problem is the way they rely on
the translations and claim that by doing so they have already returned to the
Qur’an and Hadith.

Examples of Translation and Interpretation of the Qur’an and the Hadith

In this section, I will provide three case studies on how reading the translations
of the Qur’an and the Hadith is not only misleading, but also leads to radicalism.
I will demonstrate how reading the Qur’anic verses and the sayings of the
Prophet in the form of interpretations by Muslim scholars (’ulama) reveals
different meanings to those gained by reading only translations (I have provided
English translation; not Indonesian, as this Paper is in English).

a. QS al-Baqarah: 120
The translations are in the form of three different books:
Sahih International:24
And never will the Jews or the Christians approve of you until you follow their
religion. Say, "Indeed, the guidance of Allah is the [only] guidance." If you were
to follow their desires after what has come to you of knowledge, you would have
against Allah no protector or helper.
The Noble Qur’an:25

24
Sahih International translation of the Qur’an can be read in http://www.islamwb.com/books/quran-
saheeh-international-english-translation.pdf It is translated by an convert American woman, Umm
Muhammad Assami, and published in Jeddah, Saudi Arabia.
25
The Noble Qur’an can be read in http://www.noblequran.com/translation/ It is translated by
Muhammad Muhsin Khan and Muhammad Taqi-ud-Din al-Hilali. This English translation comes with a
seal of approval from both the University of Medina and the Saudi Dar al-Ifta. It is also the most widely
distributed version, of the Qur'an in the English language. However the translation has been criticised as
part of Wahabi ideology.

11
Never will the Jews nor the Christians be pleased with you (O Muhammad
Peace be upon him) till you follow their religion. Say: "Verily, the Guidance of
Allah (i.e. Islamic Monotheism) that is the (only) Guidance. And if you (O
Muhammad Peace be upon him) were to follow their (Jews and Christians)
desires after what you have received of Knowledge (i.e. the Qur'an), then you
would have against Allah neither any Wali (protector or guardian) nor any helper.
Yusuf Ali:26
Never will the Jews or the Christians be satisfied with thee unless thou follow
their form of religion. Say: "The Guidance of Allah,-that is the (only) Guidance."
Wert thou to follow their desires after the knowledge which hath reached thee,
then wouldst thou find neither Protector nor helper against Allah.

Many Islamic preachers in Indonesia are using the verse above to illustrate how
Jews and Christians hate Islam.27 This is a justification for them that inter-faith
dialogue, collaboration, or even making friends with Jews and Christians, will
lead to full conflict. They believe that gradually Jews and Christians try to
convert Muslims to their religions. That is the understanding they gain from
reading the translations of the verse above.

However, the meaning gained is different if one refers to the classic books of
Tafsir which provide interpretations; and not translations. I refer to the three
books: Tafsir Ibn Abbas, Tafsir al-Thabari, and Tafsir al-Baghawi, to explain the
meaning of the verse. Tafsir Ibn Abbas has been attributed to the companion
of the Prophet, Abdullah bin Abbas (618-697 AD), but many scholars are in
doubt about who was the real author. The tafsir is considered to be a work
which originated with Ibn Abbas and then was enlarged and modified by each
of the students who transmitted the work, until eventually it reached a certain
stage of growth, after which the versions were stabilised, this resulting in many
different versions with the same title.28 Nevertheless, Muslim scholars still read
and refer to Tafsir Ibn Abbas as an early book of Qur’anic exegesis. Tafsir al-

26
Abdullah Yusuf Ali’s 1934 translation of the Qur’an can be read in http://www.sacred-
texts.com/isl/quran/index.htm His translation is one of the most widely known and used in the English-
speaking world.
27
Bimo Nugroho, ‘Writing the Dark Side: Publishing about Violence in Indonesia’ in Charles A. Coppel
(ed.) Violent conflict in Indonesia : analysis, representation, resolution (Oxon: Routlede, 2006).
28
Andrew Rippin (1994), ‘Tafsir Ibn ‘Abbas and the Criteria for Dating Early Tafsir Texts’, 18
Jerusalem Studies on Arabic and Islam, 38

12
Thabari was written by a great classic Muslim scholar, Abu Jarir al-Thabari
(838-923 AD). He wrote his famous book of Qur’anic exegesis, Jami’ al-Bayan
fi Ta’wil al-Qur’an, in 26 volumes, widely recognised as one of the main books
of tafsir. Abu Muhammad al-Husayn al-Farra' al-Baghawi (1041-1122 AD) was
a renowned Persian Sunni Muslim scholar, best known for his major work Tafsir
al-Baghawi (8 volumes). The three books referred to here are classic books,
widely read and accepted in the Muslim world. Here is what the three books of
tafsir say about QS al-Baqarah:120.

The first part of the verse (QS al-Baqarah:120) refers specifically to the Prophet
Muhammad by using the second person pronouns “you” (wa lan tardha ‘anka).
Therefore it should not be seen as aimed at the Muslim community as a whole.
For this target, one must refer to the asbab al-nuzul (the historical context in
which Quranic verses were revealed). Al-Baghawi explains that one version
states that the verse was revealed when the Jews and Christians were asking
for cease-fire, in return for which they would follow the Prophet Muhammad.29
However, he claims the verse was revealed to inform the Prophet that the Jews
and Christians would not follow the Prophet’s millat.

What is the meaning of millat here? Al-Thabari interpreted millat as religion.30

However, al-Baghawi interpreted millat as thariqah (the path). This means that,
according to al-Baghawi, the verse informed the Prophet that Jews and
Christians would not like him unless he followed their request to agree to a
cease-fire.31

Al-Baghawi’s interpretation of the word millat is interesting. The three

translations from Shakir, Yusuf Ali and Sahih International clearly say millat is
religion. If they adopted al-Baghawi’s interpretation, many Muslims would not
use this verse as proof that Jews and Christians are trying to convert Muslims
to become Jewish or Christian. Once again, millat as ‘a path’ here means

29
Abu Muhammad al-Husayn al-Farra' al-Baghawi, Tafsir al-Baghawi: Ma’alim al-Tanzil (Beirut: Dar
Ibn Hazm, 2014), Vol 1, 161.
30
Abu Jarir al-Thabari, Jami’ al-Bayan fi Ta’wil al-Qur’an (Beirut: Dar al-Fikr, 1998), Vol 2, 485.
31
Al-Baghawi, op. cit, 162.

13
having a cease-fire as proposed by the Jews and Christians; it has nothing to
do with following the Jewish or Christian religions.

However, let us say for the sake of argument that we accept Thabari’s
interpretation, that millat means ‘religion’, Thabari explained that the meaning
of the verse is that the Prophet Muhammad was asked to seek God’s pleasure;
and not to waste his time seeking to please the Jews and Christians. That’s
because the Jews and Christians would not please each other, and how could
the Prophet himself please both of them? Therefore, the Prophet was told he
should focus on his mission and not worry too much about the Jews and
Christians. Accordingly, the verse is not about the how Jews and Christians
would make Muslims follow their religions, but about the unrealistic
expectations of the Prophet in wanting to please both Jews and Christians.32
This is what Thabari offered as his interpretation.

Ibn Abbas had a different version on the historical background of this verse.
According to him, the Jews and Christians expected that the Prophet would
pray facing towards Jerusalem, but when God ordered the Prophet to change
the direction of prayer (qiblat) to the Ka’bah, the Jews and Christians were not
happy. Therefore, Ibn Abbas specifically mentions that this verse referred to the
Jews living in Madina and the Christians living in Najran, during the Prophet’s
time. Ibn Abbas did not extend the scope of the verse to all the Jews and
Christians.33 If one follows Ibn Abbas’ interpretation, then clearly the verse will
not cover, for instance, the Crusades in the Middle Ages, nor the current Israeli-
Palestinian conflict, which is what many Muslims preachers are trying to tell
their audiences.

b. QS al-Fath: 29
The English translations of the verse from three books are as follows:

SAHIH INTERNATIONAL

32
Al-Thabari, op.cit., 486.
33
Abdullah bin Abbas, Tanwir al-Miqbas min Tafsir Ibn Abbas 9Beirut: dar al-kutub Ilmiyyah, 1992),
Vol 1, 17.

14
Muhammad is the Messenger of Allah; and those with him are forceful against
the disbelievers, merciful among themselves. You see them bowing and
prostrating [in prayer], seeking bounty from Allah and [His] pleasure. Their mark
is on their faces from the trace of prostration. That is their description in the
Torah. And their description in the Gospel is as a plant which produces its
offshoots and strengthens them so they grow firm and stand upon their stalks,
delighting the sowers - so that Allah may enrage by them the disbelievers. Allah
has promised those who believe and do righteous deeds among them
forgiveness and a great reward.

The Noble Qur’an:

Muhammad is the Messenger of Allah, and those who are with him are severe
against disbelievers, and merciful among themselves. You see them bowing
and falling down prostrate (in prayer), seeking Bounty from Allah and (His)
Good Pleasure. The mark of them (i.e. of their Faith) is on their faces (foreheads)
from the traces of (their) prostration (during prayers). This is their description in
the Taurat (Torah). But their description in the Injeel (Gospel) is like a (sown)
seed which sends forth its shoot, then makes it strong, it then becomes thick,
and it stands straight on its stem, delighting the sowers that He may enrage the
disbelievers with them. Allah has promised those among them who believe (i.e.
all those who follow Islamic Monotheism, the religion of Prophet Muhammad till
the Day of Resurrection) and do righteous good deeds, forgiveness and a
mighty reward (i.e. Paradise).

YUSUF ALI:
Muhammad is the messenger of Allah; and those who are with him are strong
against Unbelievers, (but) compassionate amongst each other. Thou wilt see
them bow and prostrate themselves (in prayer), seeking Grace from Allah and
(His) Good Pleasure. On their faces are their marks, (being) the traces of their
prostration. This is their similitude in the Taurat; and their similitude in the
Gospel is: like a seed which sends forth its blade, then makes it strong; it then
becomes thick, and it stands on its own stem, (filling) the sowers with wonder
and delight. As a result, it fills the Unbelievers with rage at them. Allah has
promised those among them who believe and do righteous deeds forgiveness,
and a great Reward.

The verse above is used by many Islamic preachers to claim that the character
of the true followers of the Prophet Muhammad are compassion amongst

15
believers but strong against non-believers. The translation above, in practice,
means that Muslims should help each other and at the same time be firm
against the non-Muslims. This verse has been used as a weapon against
moderate Muslims who make friends with non-Muslims. For instance,
Abdurrahman Wahid (known as Gus Dur) was criticised heavily by Muslim
preachers, including the Muslim politician Yusril Ihza Mahendra, based on the
translation of the verse shown above. 34 The late Gus Dur was the former
General Chairman of the Nahdlatul Ulama (the largest Muslim organisation in
Indonesia, whose membership is around 60 million), and also the forth
President of Indonesia. He was widely known as a reformist, who was friends
with Jews and Christians, and often was critical of his fellow, conservative,
Muslims.

Let me offer three interpretations of the verse above from three books of Tafsir.
This time I will refer to Tafsir Ibn Abbas, Tafsir Bahr al-‘Ulum (al-Samarqandi),
and Tafsir Ruh al-Ma’ani (al-Alusi). I have spoken about Tafsir Ibn Abbas earlier.
Tafsir Bahr al-‘Ulum was written by Abu al-Laith al-Samarqandi (898- 983 AD),
in 3 volumes. He was a Hanafi jurist and ascetic of Transoxania. Tafsir Ruh al-
Ma’ani is written by the Iraqi scholar, Mahmud al-Alusi (1802-1854 AD), in 16
volumes. Al-Alusi was a respected scholar and served as a mufti in Baghdad.
Let us see how they interpret Qs al-Fath:29, above.

Surah al-Fath was revealed in the context of the Hudaibiyah treaty. It was a
pivotal treaty between Muhammad, representing the state of Medina, and the
Quraysh tribe of Mecca in March 628. It helped to decrease tension between
the two cities, affirmed a 10-year peace, and authorized Muhammad's followers
to return the following year in a peaceful pilgrimage. Therefore, according to al-
Alusi, one cannot understand the meaning of the last verse (29) in this surah
unless one read it in the context of the Hudaibiyah incident.35

In 628, Muhammad and a group of 1,400 Muslims marched peacefully,

unarmed, towards Mecca, in an attempt to perform the Umrah (pilgrimage).

34
Abdurrahman Wahid, ‘Bersumber dari Pendangkalan’ available at
http://www.nu.or.id/post/read/74032/tulisan-gus-dur-bersumber-dari-pendangkalan
35
Mahmud al-Alusi, Ruh al-Ma'ani fi Tafsir al-Qur’an al-‘Adhim wa al-Sab' al-Mathani (Beirut: Dar
Ihya al-Turath al-Arabi, 2000), Vol 9, 127.

16
They were dressed as pilgrims, and brought sacrificial animals, hoping that the
Quraish would honour the Arabian custom of allowing pilgrims to enter the city.
However, Meccan emissaries wished to prevent the pilgrims' entry into Mecca.
There was some tension, but both parties decided to reach agreement via the
treaty. The treaty itself was considered by the Companions of the Prophet as
controversial. In short, many of Muhammad’s closest companions were
dissatisfied with the result, as they thought that they had the power to use force,
and the text of the treaty was not in favour of Muslims generally, owing to the
fact that the Prophet Muhammad took a very much compromised position
towards the Quraish Meccans.36

Therefore, according to al-Alusi, in his Tafsir Ruh al-Ma’ani, the verse was
revealed in the conflict and tension post-Hudaibiyah.37 Some of Muhammad’s
companions were influenced by propaganda spread by the hypocrites amongst
them, as revealed in the earlier verses of the Qur’an in Surah (QS) al-Fath.
Some even questioned whether the Prophet’s dream of entering Mecca was
authentic. Some went further, questioning whether the Prophet was the real
Messenger of Allah. Internally, the Hudaibiyah incident threatened the unity of
the Muslim community. Then God revealed the last verse of this Surah, verse
29, as can be read above.

The first point al-Alusi makes is really important. The verse above was not
handed down during normal daily life. Therefore, one could question whether
it would be appropriate to apply the above verse – compassionate amongst the
believers but strong against the non-believers— in normal situations. One
could read the meaning of the verse to be that Muslims should not be firm
against each other, they have to be compassionate within their community, and
that such firmness should be directed towards the enemy, not towards fellow
Muslims.

Tafsir Ibn Abbas was of the view that the above verse was directed specifically
at those who were present at the Hudaibiyah incident; not that it be extended

36
Safi-ur-Rahman Al-Mubarakpuri, The Sealed Nectar: Biography of the Noble Prophet, (Riyad:
Darussalam, 202), 398-410
37
al-Alusi, op.cit., 129

17
to all Muslims in all situations. Therefore, Tafsir Ibn Abbas proposes the reading
of the meaning of the verse as, Muhammad is the messenger of Allah (unlike
the testimony of Suhail bin Amr [who represented the Meccan]); and those
who are (this specifically refers to the companion Abu Bakar, the first who
believed in him and called the disbelievers with him to the religion of Allah) with
him (Muhammad) are strong against Unbelievers (this refers to 'Umar Ibn
al-Khattab who was tough with the enemies of Allah, strong in the religion of
Allah and a defender of Allah's Messenger) and compassionate amongst
each other (this refers to 'Uthman Ibn 'Affan who was very dutiful and merciful
towards Muslims, and spent much of his money on them) Thou (Oh
Muhammad) seest them bowing in prayer and falling prostrate in worship
(this refers to 'Ali Ibn Abi Talib who abundantly bowed and prostrated in prayer),
seeking bounty reward from Allah and His acceptance (through jihad; this
refers to Talhah and al-Zubayr who were very hard on, and tough with,
disbelievers. The mark of them is on their foreheads from (the sign of their
staying awake is on their faces from) the traces of prostration (from repeated
prostration at night; this refers to Salman al-Farisi, Bilal, Suhayb and their fellow
believers). Such is their likeness (their description) in the Torah and their
likeness in the Gospel is like sown corn (this is the Prophet Muhammad)
that Allah sendeth forth its shoot (i.e. Abu Bakr, the first to believe in him and
the first to face the enemies of Allah) and strengtheneth it (and assists him;
this is 'Umar who assisted the Prophet with his sword against the enemies of
Allah and riseth firm (he became strong with the wealth of 'Uthman which he
used in jihad in the way of Allah upon its stalk (and spread his message among
Quraysh through 'Ali Ibn Abi Talib), delighting the sowers (the Prophet was
pleased with Talhah and al-Zubayr) that He may enrage the disbelievers with
the sight of them (by means of Talhah and al-Zubayr). It is also said that this
verse was revealed in praise of those who took part in the swearing of
allegiance at Ridwan 38 and the sincere, obedient prophetic Companions in
general. Allah hath promised, unto such of them as believe (in Muhammad
and the Qur'an) and do good works (and do acts of obedience in private

38
It was a pledge that was sworn to the prophet Muhammad by his companions prior to the Treaty of
Hudaybiyyah. The pledge, sworn under a tree, was to avenge the rumored death of Uthman ibn Affan.

18
between themselves and their Lord), forgiveness (of their sins in this world and
in the Hereafter and immense reward (and abundant reward in the Garden).39

It is worth considering that al-Samarqandi in his Bahr al-‘Ulum followed the

Tafsir Ibn Abbas approach above; that the verse specifically referred to those
who were present at the Hudaibiyah. The differences between Tafsir Ibn
Abbas and Tafsir Bahr al-‘Ulum are on listing the names, according to the
specific phrases in the verse. For instance, ‘seeking bounty reward from Allah
and His acceptance’: Ibn Abbas refers this phrase to Talhah and al-Zubayr,
whereas al-Samarqandi refers to al-Zubayr and Abdurrahman bin Awf. 40

Tafsir al-Alusi mentions that the majority of Muslim scholars were of the view
that the characteristics of the Muslims in this verse are not limited to the
great Companions above, who were present at the Hudaibiyah, but to all of
the Prophet’s companions. 41 Even if we accept the majority opinion, the
phrase assyidda’u ‘alal kuffar (strong against unbelievers) was sent down
when the Prophet took a very much compromised position in the Hudaibiyah
treaty. At that time, the Prophet Muhammad returned to Madinah and did not
use force to enter Mecca. This indicates that the word ‘strong’ or ‘firm’, as a
translation of assyidda’u, does not mean using force nor waging war.

The word means negotiating and accepting the peace treaty, while having a
firm believe not to surrender to the non-believers. This could be seen as part
of the Prophet’s and his Companions’ application of assyidda’u ‘alal kuffar.
This relates to QS al-Mumtahanah: 8-9:
Allah does not forbid you to deal justly and kindly with those who
fought not against you on account of religion and did not drive you
out of your homes. Verily, Allah loves those who deal with equity. It
is only as regards those who fought against you on account of
religion, and have driven you out of your homes, and helped to drive
you out, that Allah forbids you to befriend them. And whosoever will
befriend them, then such are the Zalimun (wrong-doers those who
disobey Allah).

39
Abbas, above n 37, Vol 1, 434
40
Abu al-Laith al-Samarqandi, Bahr al-‘Ulum (Bairut: Dar al-Fikr, 2005), Vol. 3., 320.
41
al-Alusi, above n 39.

19
 c. Fight non-Muslims until they accept Islam (Hadith of the Prophet
Muhammad)

The third case study is the statement from the Hadith:

Narrated by Ibn 'Umar

Allah's Apostle said: “I have been ordered (by Allah) to fight against the
people until they testify that none has the right to be worshipped but Allah
and that Muhammad is Allah's Apostle, and offer the prayers perfectly and
give the obligatory charity, so if they perform that, then they save their lives
and property from me except for Islamic laws and then their reckoning
(accounts) will be done by Allah.”

The above Hadith is authentic statement as it was recorded in Shahih Bukhari,

Shahih Muslim and other main books of Hadith. 42 Many Muslim preachers
have used the hadith above to explain the mission of the Prophet to spread
Islam by any means. But what of ‘Let there be no compulsion in religion’ (QS
al-Baqarah:256)? Can it be true that the meaning of the Hadith above is that
the Prophet would force people to embrace Islam?

The reading of the Sharh (explanation) of the Hadith reveals a different

meaning than the translation above. This is another piece of evidence of the
danger of returning to the Qur’an and Hadith based only on translations,
without understanding the context of such statements and the explanations
by Muslim scholars about the texts. Preaching the Hadith above, by merely
translating it, can lead to extremism.

Here I am using the explanation of Ibn Hajar al-Asqalani (1372-1449 AD) in

his book Fath al-Bari. Ibn Hajar was a well-respected Shafi’i Sunni scholar
and appointed as the Egyptian chief judge. His book Fath al-Bari is considered

Abu ‘Abd Allah Muhammad bin Isma’il al-Bukhari, Sahih Bukhari, (Dar al-Qalam, 1987), Hadith
42

Number

20
as the most authoritative commentary on Hadith compiled in Shahih Bukhari
book.43 It took him 25 years to complete this commentary book.

Ibn Hajar explains that the Hadith above is in the context of Allah’s saying, “If
they turn in repentance” (QS al-Taubah : 5). This verse talks about having a
war with the polytheists who attacked Muslims at the end of peace treaties.
The phrase in the Hadith above, “I have been ordered (by Allah) to fight
against the people”. It is not for all people, but for a specific category, under
specific circumstances (al-‘am alladzi urida bihi al-khas). If we compare this
with other narrations, the word ‘people’ has been replaced with the word
‘Polytheist’, as mentioned in Sunan al-Nasa’i, Hadith Number 3903 (“umirtu
an uqaatila al-mushrikin”). Therefore, people of the book (Christian and
44
Jews) are excluded.

The verse then continues “but if they turn in repentance”, Bukhari used the
hadith as an explanation of this Qur’anic phrase, because what is meant by
‘repentance’ in the verse is the return from disbelief to Islamic tawhid
(monotheism). This meaning was explained with the statement of the hadith
“until they testify that none has the right to be worshipped but Allah and that
Muhammad is Allah's Apostle”. Another correlation between the verse and
the Hadith is that the refrainment mentioned in the verse (if they turn in
repentance… let them go on their way) and the protection in the hadith (if they
do that, their lives and property are protected from me) share the same
meaning.

This necessitates that once the testimony of faith occurs, prayer is

established, and zakat is given, the person’s blood is secure (i.e. his life) even
if he rejects the remaining orders. Prayer and Zakat cannot be separated –
these are the minimum requirement of faith. However, there is a difference
between the two (i.e. salat and zakat) in the fact that zakat can be taken using
force from a person who attempts to abstain from paying it, as opposed to the

43
See Abdul Hakim Murad, ‘Fath al-Bari: Commentary on Sahih al-Bukhari’ available at
http://www.sunnah.org/history/Scholars/fath_al_bari.htm

44
Ibn Hajar, Fath al-Bari bi Sharh Sahih al-Bukhari, (Beirut: al-Risalah al-‘Alamiyyah, 20130 Vol 1,
75-77.

21
salat ( wherein force is not used to establish it). The proof (for this opinion) is
in the actions of Abu Bakr As-Siddiq, the first Caliph, who fought those who
refused to pay zakat (after the death of the Prophet Muhammad.) Umar bin
Khattab reminded the Caliph that their blood is secured and protected
because they believe in tawhid and pray salat. Their transgression was only in
refusing to pay zakat. The Caliph disagreed. According to him, the ensuring of
blood being secured and protected is by fulfilling all conditions, including
paying zakat. With this justification, the Caliph fought those who did not want
to pay zakat based on the above Hadith.

Ibn Hajar quoted the opinion of Ibn Daqiq al-Eid, another well known Shafi’i
scholar, that the permissibility of using force against transgressors does not
necessarily state the permissibility of killing them (by way of corporal
punishment), because combat comprises struggle and fighting by both sides,
unlike the outright killing (of a person). Al-Baihaqi reported that Imam al-Shafi’i
said, “Combat (al-Qital) is not the same as killing (al-Qatl), and the
permissibility of fighting may apply at times, without the permissibility of the
killing of a person.” Ibn Haiar highlighted that there was no single source
indicating that Abu Bakar killed those who refused to pay zakat. Abu Bakar
merely used military force to make them pay zakat, and they did.

The last phrase from the above Hadith: “their reckoning (accounts) will be
done by Allah” means that Allah is the One who will judge their secret affairs.
Ibn Hajar believes that people of innovations (bid’ah) are not disbelievers as
long as they declare the tawhid of Allah, and accept the Shari’a as revelation.
The repentance of one who returns (to Islam) from disbelief is accepted,
without attempting to differentiate between their outward and inward disbelief
(or intentions).

It is interesting that Ibn Hajar makes an argument, using the above hadith,
that Muslims should not fight those who conduct innovations (bid’ah) in the
religion. Salafi/wahabi groups are strongly against people of bid’ah. Sheikh
Uthaimin explains about bid’ah as “Worshipping Allah in ways that Allah has
not prescribed, or, if you wish, you may say worshipping Allah in ways that are
not those of the Prophet or his rightly guided successors (al-Khulafa al-

22
Rashidun).” 45 It can be stated safely that everyone who worships Allah in a
manner that Allah has not prescribed or in a manner that is not in accord with
the practice and example of the Prophet or his rightly-guided successors, is
an innovator. With regard to ordinary matters of habit and custom, these are
not called bid’ah (innovation) in Islam.

Innovation outside pure ritual matters is accepted and even encouraged in

Islam, such as in building universities, travelling by airplane, and watching
television are considered products of innovation. However, morning prayer
must be performed in two raka’ah (unit). No Muslims are allowed to make
innovation regarding this prayer by reducing nor adding raka’ah. How can
one draw a line between the expression and the implementation of ritual, and
the core ritual itself. Is celebrating the birth of the Prophet part of the
expression or the core ritual? Is it permitted or not? Salafi groups generalise
that all expression and implementation of the ritual is part of the core element
and innovation is prohibited.

Other Muslims groups are more flexible, accommodating local culture as part
of the expression in implementing ritual, and say innovation –as long as it
does not change the core element of the ritual – should be allowed. Ibn Hajar
argues in this context, that one cannot fight or force people who are claimed
to be conducting bid’ah in religion, as the last phrase from the above hadith
states : “their reckoning (accounts) will be done by Allah”, meaning that Allah
is the one who will judge them in the hereafter as to whether their actions are
right or wrong; not humans. Such explanation is against the takfiri movement
( which accuses Muslims of differing views of committing apostasy and states
that therefore their blood is halal).

The verse of the Qur’an in al-Taubah: 5 “slay the idolaters/polytheists

wherever you find them” and the hadith that we are discussing “I have been
ordered (by Allah) to fight against the people” were not handed down during
normal daily life. They were in the context of war. In the normal and peace
situation, one should refer to “And had your Lord willed, those on earth would

45
Muhammad Salih bin Utsaimin, Majmu’ Fatawa wa Rasail, Vol 2, (Dar al-Wathan li al-Nashr, 1413
H), 292

23
have believed - all of them entirely. Then, [O Muhammad], would you compel
the people in order that they become believers?” (QS Yunus:99) and “Let
there be no compulsion in religion” (QS al-Baqarah:256).

Concluding Remarks
The Paper is an attempt to illustrate that the call to return to the Qur’an and
Hadith through social media is problematic, if not misleading. In practice,
Muslim preachers in halaqah, schools, and majelis ta’lim teach Islam using only
translations of the Qur’an and Hadith. They claim this is sufficient. I argue that
this is not sufficient. Relying solely on translation can be dangerous as it does
not inform readers of the context and the rich interpretations, written by classic
and modern scholars. Consequently, this can lead to radicalisation, as I have
demonstrated in the three case studies above.

Reading translations of the Qur’an and Hadith is only the first step to
understanding Islamic teaching. I would encourage Muslim preachers not to
stop there, but to continue explaining the meaning of the Qur’anic verses and
the statements of the Prophet using the most authoritative commentaries
recognised throughout the history of Islam. This begs the question about the
qualification of Muslim preachers; whether those who appears frequently in the
media possess the required qualifications to access and analyse Islamic
literature which is written mostly in classic Arabic. 46 The problem with
radicalisation is ignorance. I have just demonstrated the root of the problem in
understanding the Qur’an and Hadith among Indonesian Muslims.

Islamic teaching today may be based on the original two primary sources (the
Qur’an and Hadith) but the majority of rules which apply were developed over
15 centuries of juristic interpretation, scholarly work and occasional

46
Minister of Religious Affairs, Lukman Hakim Saifuddin, has recently suggested that all the Muslim
preachers should be certified by the Government, just like lectures in the University. Therefore, those
who do not have sufficient knowledge would be prevented to deliver the sermon in the mosques and
media. But he received hars criticism from many Islamic organisations and Muslim preachers as the way
they see it this is an attempt from the government to control and intervene Muslim affairs. Read his
interview in Tempo Magazine here ‘Minister Lukman Hakim Saifuddin: clerics must be certified’,
available at https://en.tempo.co/read/news/2017/01/24/241839242/Minister-Lukman-Hakim-Saifuddin-
clerics-must-be-certified

24
pronouncements by authorities. Therefore, some rules and principles are based
on facts and circumstances which existed many centuries ago. In this sense,
contemporary Muslim scholars must find a way to determine which principles
should be maintained, and which ones should be adjusted in response to social
changes. Islamic principles support the flexibility and adjustability of
pronouncements to the requirements of time. This can be done through the
interpretation –a serious matter in Islamic tradition – and not simply by returning
to the translation of the Qur’an and Hadith.

25