Several definitions of religion have been developed in Islamic tradition. Two of the most popular ones are Islam as religion and state, as well as Islam as theology and sharia. Those largely known definitions are followed by ideology and law formulations extracted from Islam itself, then form a diverse ideology and formalistic among Muslims.
Despite the popularity of those definitions, in al-Maidah 5: 3 there is a word that shows the definition of Islam that should be a guide in developing and appreciating the doctrine among Muslims, so the diversity is in accordance with the paradigm of Islam as a mercy for all mankind. According to that verse, Islam is defined as din wa ni’mah.
Din: Religion Encourages Spirituality
The first limitation in the definition of Islam stated in Al-Maidah 5 (3), is that religion (din) has been perfected by Allah. Among the pious predecessors, there are several thoughts on that word. Ibn Abbas, the prophet’s cousin, explained that the word means faith.
On the other hand, al-Hakam, one of the Prophet’s companions, and two mufassirs among Tabi’in (Qatadah dan Sa’id ibn Jubair) argue that the word means hajj which is done by Muslims in Masjid al-Haram exclusively and performed separately with the Arab Pagans who at that time also doing their “hajj” there.
In the Holy Qur’an, there is a surah which shows the meaning of perfected religion (din), stated in Al-Maidah, 5 (3), from the interpretation of Ibn Abbas and al-Hakam with a certain development. The surah is al-Kafirun which is based on the asbabun nuzul and munasabah between its last verses and the previous verse reveals a proper meaning of din in interpreting the word “din” in that verse.
A micro asbabun nuzul of al-Kafirun is about a request from the Quraisy people to the Prophet to compromise in choosing a religion. They persuade the prophet and his followers to alternately worship God in Islam and Arab paganism.
In a year they worship Allah along with the prophet, in the next year, they asked the prophet to worship their god with them. Thus, al-Kafirun is sent down to refuse their bargain and asked the prophet to say that he does not worship what they worship, nor, do they worship what he worships (Allah).
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This speech is ended with the statement “For you is your religion, and for me is my religion”. This statement shows that the definition of din argued in that surah is the worship of the Supernatural Being who is believed to be God who must be worshiped so that it includes a belief system and a worship system.
Furthermore, on understanding based on munasabah, al-K afirun mentions din in its last verse (lakum dinukum wa liya din). The definition of this word, of course, cannot be separated from the discussion of the previous verses.
In the previous verses, there is an affirmation about religious tolerance by respecting the worship that exists in each religion regardless of what their worship (la a’budu ma ta’budun wa la antum ‘abiduna ma a’bud). The affirmation of a tolerant attitude towards worship shows that the meaning of religion at the end of the surah is also talking about a system of belief and worship.
Ni’mah: Religion Builds Civilization
The second limitation of the definition of Islam in Al-Maidah, 5 (3) is favor (ni’mah) which also has been perfected by Allah. Ni’mah means a good condition al-halah al-hasanah (a good condition).
Furthermore, asy-Sy’abi and ‘Amir, ulama tabi’in, interpret the perfected favor in that verse as the implementation of the pilgrimage by Muslims exclusively, the destruction of the Jahiliyah system, and the fading of polytheism. Based on this point of view, at-Thabari concludes that the meaning of perfected favor in al-maidah 5 (3) is the victory of Muslims in the prophet era above the musyrikin.
According to its meaning, ni’mah is al-halah al-hasanah, it can be believed that the meaning of the consummation of “grace” in al-Maidah, 5 (3) is the giving of victory to the Muslims in the Prophet era. The victory they got must have come from the advantages they have.
Moreover, those leads them to become a high-quality individual and society. In Ali Imran, 3 (139) and Muhammad, 47 (35), the Qur’an mentions their 3 qualities: strong (do not weak), happy (optimistic, do not feel sad), and tough (do not give up).
Furthermore, they can have the advantages with that kind of qualities because they have good factors from culture: science, technology, art, and complex social system.
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According to history, Anshar and Muhajirin dominated agriculture and trade in Madinah. Because of their dominance in those sectors, they were able to buy equipment, including military equipment whose production was controlled by the Jews.
It is also known that they develop arts, especially singing, and civilized social systems such as egalitarian social systems, justice law (law enforcement indiscriminately), welfare politics (protection of citizens’ rights), and inclusive education (education for women). This history shows the existence of elements of high culture in their practice of life.
Thus, if the understanding of al-Maidah, 5: 3 is connected with two verses that emphasize the excellence of the Muslims in the Prophet’s era, the notion of the perfection of “grace” becomes the perfection of the elements of culture for them.
The elements of high culture in anthropology are called civilizations. Therefore, the meaning of ni’mah in the verse is civilization, so the understanding of din wa ni’mah as the definition of Islam is religion and civilization.
High Civilization in the State
According to the above definition, in terms of the life of the people and of the nation, the Qur’an teaches the ideal state and the principles of its implementation in a highly civilized manner.
The height of state civilization is seen in the notion of the ideal state in the following verses: first, al-Baqarah, 2 (126): a safe and peaceful state and prosperity for all citizens, both believers and non-believers; second, Ibrahim, 14 (35): a safe and peaceful country with citizens who do not adhere to beliefs that degrade life and a tyrannical political system (an-na’budal ashnam); third, Saba’, 34 (15): baldatun thayyibatun a just, prosperous, environmentally friendly country (in the interpretation it is described as a country without flies and mosquitoes) wa rabbun ghafur (a country that has crimes, but can be controlled); fourth, at-Tin, 95: 3: a trustworthy state in the sense of being able to protect the rights of citizens.
The height of civilization in the state is also clearly seen in the principles of state administration described in an-Nisa’, 4 (58-59) which contains 6 principles: an tuaddul amanati ila ahliha: the principle of trust, protection of the rights of citizens; an tahkumu bil ‘adl: the principle of justice in the administration of all affairs that are the responsibility of the state; athi’u Allah: the principle of divinity, in the sense of constitutionalism and the welfare state; athi’ur Rasul: apostolic principles, in the sense of unity and the rule of law; ulil Amri: the principle of state administration by experts; and fa rudduhu ila Allah war Rasul: the principle of legality.
Closing
The definition of religion based on al-Maidah 5 (3) explains the scope of Islam includes din wa ni’mah, as mentioned above, which in accordance with Islam Rahmatan (rahmah) lil ‘Alamin affirmed in al-Anbiya’21 (107).
Rahmah is riiqqah taqtadli al-ihsan ila al-marhum, a tender feeling (love) that encourages to give. Real goodness in the broadest sense is a good life which in an-Nahl, 16:97 is called hayah thayyibah. Indicators of a good life that are mentioned in several verses of the Qur’an are: lahum ajruhum ‘inda rabbihim (prosperous and prosperous), wa la khaufun ‘alaihim (peace as peaceful as possible) and wa la hum yahzanun (as happy as possible) here in the world and the hereafter.
With this definition, people can build the religious diversity taught by the Qur’an, namely ethical diversity. Its application in the administration of a country with a high civilization which is theologically described above can guarantee the achievement of the objectives of Islam Rahmatan lil ‘Alamin. How about the other definitions? I’m sure readers already know the answer.
Editor: Yahya FR
