Islamists are ought to destroy our civilisation. Therefore, Ulema should reform Islam by giving "clear messages of Islam" as contained in the Quran
Satbir Singh Bedi | 23 Mar 2015
In January, it was Paris, with the attack on Charlie Hebdo. In March, it is Tunis, with the attack on the museum in Bardo. The Islamist's terror attacks have a pattern. There is a method in their madness.
They want to destroy our civilisation on the basis of militant verses based on contexts under the impression that what is revealed in these verses is universally applicable irrespective of the context. So, teaching of Islam would have to be reformed by Ulema giving "essential messages of Islam" as contained in the Quran and contextualising other verses which may not be applicable in modern times.
The "essential messages of Islam" are very clear, rather intuitive. One needs not to delve deeper in the Quran to understand them. Essential messages of Islam are the universal values enunciated in numerous verses of the Quran such as universal brotherhood of humanity and inclusiveness (Quran 49:13:O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honourable of you with Allah is that (believer) who has At-Taqwa [i.e. one of the Muttaqun (pious - see V.2:2)]. Verily, Allah is All-Knowing, All-Aware.), gender equitability (Qur'an 9:71: The believers, men and women, are Auliya' (helpers, supporters, friends, protectors) of one another, they enjoin (on the people) Al-Ma'ruf (i.e. Islamic Monotheism and all that Islam orders one to do), and forbid (people) from Al-Munkar (i.e. polytheism and disbelief of all kinds, and all that Islam has forbidden); they perform As-Salat (Iqamat-as-Salat) and give the Zakat, and obey Allah and His Messenger. Allah will have His Mercy on them. Surely Allah is All-Mighty, All-Wise.), collaboration in goodness (birr) and moral uprightness (Taqwa) (Quran, 5:2: O you who believe! Violate not the sanctity of the Symbols of Allah, nor of the Sacred Month, nor of the animals brought for sacrifice, nor the garlanded people or animals, etc. [Marked by the garlands on their necks made from the outer part of the tree-stems (of Makkah) for their security], nor the people coming to the Sacred House (Makkah), seeking the bounty and good pleasure of their Lord. But when you finish the Ihram (of Hajj or 'Umrah), you may hunt, and let not the hatred of some people in (once) stopping you from Al-Masjid-al-Haram (at Makkah) lead you to transgression (and hostility on your part). Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allah. Verily, Allah is Severe in punishment.), pluralism, communal harmony, balance and cooperation (Qur'an 2:143:Thus We have made you [true Muslims - real believers of Islamic Monotheism, true followers of Prophet Muhammad and his Sunnah (legal ways)], a Wasat (just) (and the best) nation, that you be witnesses over mankind and the Messenger (Muhammad ) be a witness over you. And We made the Qiblah (prayer direction towards Jerusalem) which you used to face, only to test those who followed the Messenger (Muhammad ) from those who would turn on their heels (i.e. disobey the Messenger). Indeed it was great (heavy) except for those whom Allah guided. And Allah would never make your faith (prayers) to be lost (i.e. your prayers offered towards Jerusalem). Truly, Allah is full of kindness, the Most Merciful towards mankind.) and all such moral, social, ethical economic and spiritual trajectories. Their applicability will remain timeless and universal in each and every context. Therefore, they need not to be changed, reformed or even rethought.
It is, however, strongly felt that Islamic reformation can only be possible when Muslims gear up to embrace the notion of contextualising verses of the Quran and hadith reports, except for those stressing universal values and essential messages of Islam. All Quranic injunctions and Prophetic traditions can only be understood properly when they are kept relevant and confined merely to their particular contexts. However, the essential messages of the Quran and hadith can be applied, anytime and anywhere, to bring about Islamic reformation and renewal in Muslim societies.