Between tradition and modernity: PAS’ rejection of Islam Hadhari and Islam Madani in light of contemporary Islamic thought

Malaysia’s Islamic intellectual development has been significantly shaped by two landmark frameworks: Islam Hadhari, introduced by Tun Abdullah Ahmad Badawi, and Islam Madani, pioneered by Dato’ Seri Anwar Ibrahim.

Both paradigms were conceived not as new religions or ideologies, but as strategic efforts to manifest Islamic values in governance, economics, education, and societal harmony.

Yet, these initiatives have been persistently rejected by PAS, often in reductionist and politically motivated terms.

This article argues that the spirit and substance of both frameworks are firmly grounded in Islamic scholarship, especially the maqasid al-shariah (objectives of Islamic law), as espoused by contemporary scholars like Shaykh Dr. Yusuf al-Qaradawi, Dr. Tariq Ramadan, and Dr. Muhammad Umar Chapra.

PAS’ rejection reveals a troubling pattern of religious monopolization, contradictory to Islam’s long-standing tradition of ethical leadership, moderation, and intellectual openness.

Islam Hadhari and Islam Madani: Visionary Islamic Frameworks

Islam Hadhari, formulated by Pak Lah, was a bold and visionary reinterpretation of Islamic governance in the 21st century. Rooted in the pursuit of knowledge, economic growth, cultural integrity, and moral governance, it aimed to strengthen Malaysia as a progressive Muslim nation.

Pak Lah—an Al-Azhar-educated leader with deep religious literacy—framed Islam Hadhari around ten core principles, including faith and piety, integrity in administration, and protection of the rights of minorities.

Pak Lah’s courage to institutionalize moderation and maqasid-based governance made him a pioneer in integrating Islamic ideals with public policy.

As he once said, “Islam Hadhari is not about creating a new religion. It is about applying the universal values of Islam to our daily lives.”

Islam Madani, under Anwar Ibrahim, builds upon this foundation, enhancing it with philosophical depth, justice-based governance, and humanistic values.

With the slogan “Script for the Future”, Islam Madani places compassion (rahmah), excellence (ihsan), and freedom of thought within a framework of shariah-guided reform.

Anwar’s approach reflects the influence of global Islamic scholars, combining Al-Azhar’s legacy with contemporary Islamic thought, particularly from figures like Al-Qaradawi and Malik Bennabi.

Anwar’s vision for a “civilizational Islam” (al-Islam al-Hadari al-Madani) seeks not only to protect faith but also to nurture a democratic society built upon justice, moral economy, and human dignity—values praised by many in the international Islamic scholarly community.

Contemporary Ulama’ Support: A Broader Scholarly Consensus

Shaykh Dr. Yusuf al-Qaradawi, one of the most influential scholars of the modern era, consistently advocated for a balance between Islamic values and contemporary challenges.

In Fiqh al-Maqasid and Fiqh al-Awlawiyyat, Qaradawi emphasized that Islamic jurisprudence must evolve to prioritize justice, welfare (maslahah), and flexibility in the face of modern realities.

He warned against literalist and reactionary interpretations that ignore the essence of Islam.

“We must move from the jurisprudence of rigidity to the jurisprudence of mercy, from conflict to cooperation, from isolation to participation.” — Al-Qaradawi

Prof. Dr. Tariq Ramadan, in his seminal work Radical Reform, similarly argues that Islamic governance must be ethical and human-centered, promoting justice and equity over authoritarianism.

He supports civic engagement and human dignity as core Islamic principles.

Dr. Muhammad Umar Chapra, an Islamic economist, articulates a framework for governance that blends shariah with socio-economic justice.

His vision aligns with the aspirations of Islam Hadhari and Islam Madani, where economic progress is achieved without sacrificing spiritual and ethical integrity.

Moreover, institutions such as Al-Azhar and the International Union of Muslim Scholars (IUMS) have called for reformist, inclusive approaches to governance.

They advocate wasatiyyah (moderation), ijtihad (independent reasoning), and the centrality of maqasid al-shariah as tools for modern Islamic societies.

The PAS Paradox: Monopolizing Religious Discourse

PAS’s rejection of Islam Hadhari and Islam Madani is framed as a defense of orthodoxy. However, their criticisms are often devoid of scholarly rigor and steeped in political antagonism.

Leaders such as Hadi Awang have made sweeping declarations, branding their opponents’ Islamic interpretations as un-Islamic, without engaging with the depth of scholarly arguments behind those frameworks.

This behavior contradicts the tradition of shura, tolerance of ikhtilaf (differences of opinion), and openness to renewal (tajdid)—all of which are well-established in Islamic civilisation.

Worse still, PAS has been inconsistent in their stance; values and policies similar to those in Islam Madani are occasionally embraced when politically expedient, revealing a selective application of Islamic principles.

Conclusion: Reclaiming Ethical Islamic Leadership

Islam Hadhari and Islam Madani are not threats to Islamic orthodoxy—they are expressions of ijtihad in action, crafted by leaders who are both religiously literate and deeply committed to national unity, social justice, and global Islamic values.

Pak Lah, with his spiritual humility and intellectual clarity, laid the groundwork for a Malaysia that was both Islamic and modern.

Anwar Ibrahim, with his courage, moral vision, and philosophical depth, continues this mission—championing a Malaysia that is inclusive, ethical, and civilisational.

Instead of dismissing these frameworks, PAS should embrace the spirit of dialogue, mutual respect, and scholarly engagement.

The future of Islam in Malaysia lies not in rigid partisanship, but in principled, compassionate, and visionary leadership—such as that offered by Pak Lah and Anwar.

References

Al-Qaradawi, Yusuf. Fiqh al-Maqasid: Understanding the Objectives of Islamic Law. Cairo: Dar al-Shuruq, 2008.
Al-Qaradawi, Yusuf. Fiqh al-Awlawiyyat: Jurisprudence of Priorities. Cairo: Dar al-Shuruq, 1991.
Ramadan, Tariq. Radical Reform: Islamic Ethics and Liberation. Oxford University Press, 2009.
Chapra, Muhammad Umar. Islam and the Economic Challenge. Islamic Foundation, 1992.
Al-Tayyeb, Ahmad. “Speech at the Forum for Promoting Peace in Muslim Societies,” Abu Dhabi, 2019.
IUMS (International Union of Muslim Scholars). “Declaration on Islam and Modern Governance.” 2017.
Abdullah Ahmad Badawi. Islam Hadhari: A Model Approach for Development. Prime Minister’s Office, 2006.
Anwar Ibrahim. Script for the Future: Malaysia Madani. Institut Darul Ehsan, 2023.

The author is a principal fellow of the Islamic Academy of Sciences based in Jordan.