Having Religion That Enlightens
Haedar Nashir
Having Religion That Enlightens
Having religion refers to people who pursue their lives who are guided by their religion in their souls, minds, behavior and actions. In following a religion, human beings gain faith and knowledge, and do good deeds according to their religion’s fundamental values.
Therefore, “to have religion” is a verb used by all those who embrace a religion, which is commensurate with the Islamic term of kafah: practicing religion in totality. Having an enlightening religion is, of course, the living practice of every religious person, especially those Muslims who give birth to change guided by the light of Islam as exemplified by the Prophet Muhammad.
Every Muslim has the obligation to practice the Islamic religion in whole (kafah) so that he becomes a direct manifestation of Islam, as Siti Aisyah described Prophet Muhammad as embodying the character of the Qu’ran. This means that Muhammad was the "Qu’ran that walked the earth”, and all followers must follow him. All Muslims – especially those who claim to be a follower of the Prophet Muhammad (Muhammadiyah) – must undoubtedly carry out and realize the enlightening values of Islam throughout their lives so as to realize "the true Islamic community".
Iqra tradition
Having religion – or for Muslims, "have the enlightenment of Islam" – begins with developing and disseminating the tradition of iqra (reading) in line with the first revelation or treatise of Islam that Prophet Muhammad carried from the Cave of Hira. The existence of Islam, the treatise of which Muhammad brought as the last Messenger, is highly revolutionary and transformational, because it starts with God\'s command for iqra: "iqra with and in the name of God"; not merely “readin”, but an iqra that is Heavenly and prophetic.
The iqra tradition mandates every Muslim to read not only the verses of the Qur\'an, but also the verses of kauniyah, or the universe. Iqra is reading the verses of heaven, earth, and the universe in their entirety, including iqra about humans in all our dimensions.
Iqra, according to religious interpreters, means reading not just verbally and textually, but the entire meaning of iqra as defined in Arabic, which incorporates tafakur, tadabur, tanadhar and tasyakur, as well as a variety of mental activities, scientific studies and contextual reading. In the term tarjih, iqra means gaining Islamic understanding of the interconnection between the ways of bayani, burhani and irfani.
The transformational iqra tradition has given birth to the enlightenment of thought, science and civilization. In the modern Western tradition according to Immanuel Kant, the Age of Enlightenment (aufklarung) began with sapere aude, the courage to use the mind to break the bounds of all doctrines, including the doctrines of medieval religion that shackled reason and scientific advancement. Ancient Roman philosopher Horatius defined sapere aude as “dare to know”.
Kiai Dahlan called for the use of "pure reason", while "Muhammadiyah\'s Eyes of Belief and Ideals of Life" contains the phrase "the mind that is in accordance with the soul of Islamic teaching". In the history and teachings of Islam, Islam is itself a source of values that enlighten, starting from the iqra treatise as the first revelation of Muhammad\'s prophetic mission. Islam is pro-mind and pro-science, and incorporates all forms of thought and zikr that give birth to the ulul albab generation and progress in all the world’s civilizations in an era of Islamic glory.
Especially for the followers of Muhammad, anyone who desires to have enlightening religion that is based on iqra must develop their habits in reading, studying, reciting and discussing, attend seminars, join book discussions and discourses, and must pursue the various scientific activities and traditions of iqra to develop tajdid as part of their character. Muhammadiyah must be exposed to diverse thinking, of course in reference to correct Islamic thought and the Muhammadist ideology and not their own interpretation.
It is vital that all members, cadres and leaders of Muhammadiyah disseminate and develop the tradition of iqra and the enlightenment of reason, such as behavior that is trustworthy, just, ihsan (perfect) and compassionate, in promoting "Having Enlightening Religion" as an important part of the enlightenment movement to spread the messages of Islam that free, empower and promote human life. They must develop an Islamic view that incorporates the approaches of bayani, burhani and irfani.
It is easy to go with the flow, but do not be allergic to forming thoughts before they are studied thoroughly. There is no need for fearfulness, fanatic blindness and a priori knowledge in studying thoughts. Open the mind and welcome insights to become the actors of this progressive movement.
To possess the ulul albab character as the members, cadres and leaders of Muhammadiyah means, as Allah ordered in the Qur\'an, are those “Who listen to the Word [of Allah] and follow the best thereof. They are those whom Allah has guided, and it is they who are men of understanding.” (Surah Az-Zumar 39:18) Kiai Dahlan studied this verse and often advised that Muslims – including clerics – must progress. “Dadiyo kiai sing kemajuan, lan aja kesel-kesel anggonmu nyambut gawe kanggo Muhammadiyah,” which means that they must “be forward-thinking clerics and must not stop their hard work for the interests of the Muhammadiyah”.
Behavioral enlightenment
Having religion or being an enlightened Muslim is also related to "the enlightenment of reason" based on Muhammad\'s tenet to "improve the nobleness of character" and spread rahmatan lil-’alamin throughout the universe. The enlightened teachings of Islam must be manifest in the character of a noble human, as the Prophet "was sent to perfect human morals".
Islam teaches the values of trustworthiness, justice, ihsan (charitableness) and compassion as embodying the enlightened noble character. Muslims are tasked with fulfilling the mandate through their lives. They are entrusted with a noble duty to guide mankind to do good and prevent them from evil. This duty as entrusted to every Muslim is very heavy, as they must reflect upon and manifest the Word of Allah in their lives (Al-Hashr 59:21).
Mankind, as caliphs on earth, has been entrusted with spreading the Word of God, teaching science and improving the prosperity of the world (Al-Baqarah 2:30; Hud 11:60). Humans are even entrusted with fulfilling their duties according to Allah\'s commands and the Prophet’s Sunnah (An-Nisa 4:58).
Islam, besides teaching trustworthiness, also requires its followers to practice justice, which is to be correct, objective and impartial. Justice places matters in the correct proportion. Justice is a highly essential teaching in Islam (An-Nisa 4:135). A just attitude reflects true values and excludes desire, so believers are upright, honest and wise. When they must voice the truth, they will do so justly by being objective, not subjective. They must also be just towards their enemies. Allah teaches Muslims to act justly and not with hatred against certain people, as this would make them act unfairly (Al-Maidah 5:8).
In addition to upholding the value of justice, every Muslim is also taught to be charitable (ihsan). Ihsan is the main virtue that transcends one\'s spiritual limits. Ihsan is to "worship God as if you see Him; even if you cannot see Him, Allah sees you". (Sahih al-Bukhari, Sahih Muslim) This hadith contains hakikat (essence) and makrifat (wisdom) in habluminallah (relationship with Allah), which gives fruit to habluminannas (noble interpersonal relations). Ihsan exudes the glory as exemplified by the Prophet, who forgave the people of Ta’if because their minds were unenlightened.
In addition to justice and ihsan, enlightened reason is also enriched by the value of compassion. Islam teaches compassion, or sensitivity to others, even to the entire universe.
In the midst of the congestion and the dynamics of diverse and not infrequently extreme religious understandings and behavior, Muhammadiyah is called upon to play its part in preaching and spreading the movement of tajdid (restoration) toward enlightenment. The members, cadres and leaders of Muhammadiyah must undoubtedly be intelligent, wise, mature and progressive in dealing with a variety of thoughts and circumstances, such as those that face us during an election year.
An open attitude with the power to make rational and intelligent decisions is a feature of progressive people. If someone thinks differently or disagrees with others, there is no need to mobilize the masses or take political actions as certain circles are doing; instead, this should call for discussions, discourse and dialogue.
One of the characteristics of a Muhammadiyah\'s personality is to be "thankful, have broad views, and adhere firmly to the teachings of Islam". Another is "being fair and corrective, both within and without, and with wisdom". If you want to enlighten the universe, be an agent of light! (Haedar Nashir, General Chairman, Central Executive Board, Muhammadiyah)
