Being conservative won’t necessarily make you more pious

However, I do think that the conservative view of social issues (especially in Malaysia) more often than not has more in common with Islamic teachings than the opposite end of the spectrum.

But from my observation, some Muslims will adopt a conservative stance on an issue literally for the sake of wanting to appear more pious, complete with a smug holier-than-thou attitude—which is the exact opposite of how it should be.

Piety is generally understood as “fear of Allah” and is mentioned multiple times in the scriptural sources. Most notably in the Qur’anic verse:
“It is not piety that you turn your faces towards east and (or) west; but piety is the one who believes in Allah, the Last Day...

the Angels, the Book, the Prophets and gives his wealth in spite of love for it to the kinsfolk, to the orphans, and to the poor...”
-al-Baqarah: 177

ibn Kathīr in his exegesis says that obedience to Allah, adhering to His commands, etc is piety or taqwā or complete faith.

He goes on to say, “Facing the east or the west does not necessitate righteousness, unless it is legislated by Allah...”.

In the famous narration, Ubay ibn Ka’ab r.a. gave an excellent analogy to Umar al-Khattāb r.a. on what taqwā is by likening taqwā to Umar’s act of being...

cautious in treading along a thorny path to avoid getting pricked.

It is then understood that piety, which has to come through faith, is materialised through our actions in the world—in being cautious in carrying out what was commanded and leaving what was prohibited.

It is from the comprehensive understanding of piety that an Islamic worldview would emerge, which would then dictate our approach in various issues.

To do it the other way around—to adopt certain stances to build the facade of piety—is therefore methodologically incorrect.

This is a lazy approach that many Muslims have fallen trap to, which is to label one’s self as a ‘conservative’ and to swiftly reject any new ideas.

Local history has shown us the danger of clinging to the ‘conservative’ bubble, when the reformist Kaum Muda were quickly shunned

Looking back, compared to the conservative Kaum Tua, the Kaum Muda probably has more in common with orthodox Islam with their no-nonsense approach towards local traditions that were seen as khurafāt.

From here we understand that when an emphasis is placed on the term preceding..

Muslim like “conservative”, there is a danger in which one is led to adhering more towards the “conservative” principles instead of Islamic principles.

I would extend this criticism towards ‘liberal’ Muslims as well, but with the nonsense that they promote these days, it’s...

quite easy for us to see how ‘liberal Islam’ is a joke.

However, it is not so easy for us to recognise it in conservative circles.

For example, some conservative Muslims truly believe that women should not be allowed to work at all.

The question is: did they really come to that conclusion after studying the Islamic principles or do they defend that position to see themselves as more pious and as the defenders of orthodoxy?

Same goes with other issues: some really believe that we should treat the LGBT

community as subhumans.

When they identify themselves more as “conservatives”, they are more inclined to follow what other conservatives believe in, rather than actively seeking the Islamic position on it. Where is the cautiousness embedded within taqwā in doing that?

The conclusion that I inevitably always reach is that Islam transcends the conservative-liberal spectrum. Islam is Islam, not bound by any man-made concepts.

Therefore, I have always had an aversion to identifying myself as either a conservative, liberal or even centrist.

However, I do like the term “traditionalist Muslim” (if it is used to refer to the Islamic tradition). In my opinion, it seems to be the most coherent label to use—not that I like labels anyway.

But as Muslims, naturally our duty is to always to call people to “return to the...

Qur’an and Sunnah”. While that call is noble and true, it seems to be quite simplistic. What do we do after we’ve returned to the Qur’an and Sunnah? With what tools and by which authority do we interpret the Qur’an and Sunnah?

Of course, the only legitimate authority we can...

cling on to is our 1400 years worth of Islamic tradition—as preached by Prophet Muhammad pbuh, understood by the salaf and further developed by the later generations of scholars.

This eliminates the rubbish pluralist version of Islam where “every interpretation is correct”.

Alhamdulillāh for our scholars of Islam especially our local muftis and ustaz who untiringly bless us, the ignorant laymen, with knowledge. May Allah preserve them.

Wallāhu a’lam.
Correct me if I’m wrong