Destiny: Part 1

'O Allaah, there is no ease except in that which You have made easy, and You make the difficulty, if You wish, easy.’

I would like to apologize to drmaza.com English section readers for falling behind on my translation. It is truly one of the highlights in my life to have the opportunity to do this translation work, to give whatever little contribution that I can in the world of da’wah. I do miss the glorious feeling of satisfaction that I experience every time I complete translating an article because it means a lot to me to know that there are people out there who benefit from it.

My professional life as an engineer with Petronas has taken quite a significant turn and the path that I am walking on now demands a more extensive commitment and in meeting that requirement, it really drains me of my energy. Because of that, when I get home from work, I’ll have enough strength left to do only the basic life’s routine like solat and checking on Hajar’s homework and probably do a little bit of reading just before bedtime. Previously, I was able to effectively spend a couple of hours every night to work on the translation. These days, I can still spend a couple of hours every night sitting in front of my laptop but I can hardly finish up one paragraph by the end of it.

To do the translation, I have to do lots of intense thinking and this necessitates me to have a high level of energy. That is because I am not blessed with having intrinsic lingual flair. I am technically inclined by nature and my education background is technical. It is not like me to write using ‘ornamental’ terms and style. It is simply not in me. Therefore, I had to try hard to deviate from my ‘natural’ style of writing in coming up with a translation that is as lingually artistic as the original article. If it’s up to me, I would just write the translation in bullet format and probably with a diagram or two to illustrate the scenario being discussed.

Nevertheless, I hope that this is just another phase of my life that will only last for a short while. Probably, things will get easier (with less debilitating effect) once I get the hang of it. I pray for Allah to continously give me the strength, and to show me the way, to play a part in the sacred struggle of upholding His religion.

Tajdid: A Necessity to the Ummah

Loose translation of ‘Tajdid Satu Keperluan Ummah’ written by Dr. Mohd Asri Zainul Abidin(http://drmaza.com)

Tajdid or the process of renewal to the religious comprehension is a necessity. Throughout the history of this ummah, the movement or the struggle of tajdid was instrumental in preventing the ummah from becoming weak and incompetent. In a sahih hadith reported by al-Imam Abu Daud, the Prophet s.a.w said: “Allah will raise for this community at the end of every hundred years someone who will restore its religion for it.”

All through the time, advocates of tajdid appeared one after another to carry out various endeavors and to confront different challenges. Tajdid was implemented in various fields for the wellbeing of the ummah. Caliphate ‘Umar bin ‘Abd al-‘Aziz was a prominent advocate of tajdid (mujaddid) based on the consensus of the ummah. After him, other scholars who were regarded as mujaddid appeared such as al-Imam al-Syafi’i (deceased in 204H), al-Imam Ibn Taimiyyah (deceased in 728H) and others.

The word ‘man’ or ‘someone’ as stated in the hadith above instigated different interpretations among the scholars. They debated whether the hadith implied that ‘someone’ will be sent for every century or a number of individuals will be sent but spread all over the place and in different countries, or if it implied any particular movement or the likes of it. Whatever it may be, it is more important to derive from this hadith that tajdid in Islam is necessary.

Tajdid does not denote the establishment of a new religion. There are two different definitions that can be assigned to tajdid. The first definition is to restore the religion’s original look just as we would restore the condition of something that has gone bad or has expired. Renewal or tajdid means that the situation and time renders it necessary to restore something to its original form. A practical exemplar is the renewal of our driving license or something similar. Basically, we have the original driving license but it has to undergo a renewal process because it is old or expired.

The second definition of tajdid is that it can also imply the innovation of certain element to fulfill contemporary need and requirement such as the innovation of modern vehicle. It has never been created before but it serves the same basic purpose required by humankind since the earliest of time that is to move from one place to another.

Therefore, in the context of Islam, innovation should be performed such that it does not change the religion but rather, it is to satisfy the new understanding or view brought about by the change in circumstances. However, it should not deviate from the essence and the requirement of al-Quran and al-Sunnah. In other words, the renewal of Islam refers to the restoration of the original look of Islam that is being practiced by the ummah because the look of Islam has been contaminated or neglected as time passes by and as circumstance varies. It can also refer to the construction of new understanding and new view to meet the contemporary requirement but is still centered upon the al-Quran and al-Sunnah.

In another hadith, the Prophet s.a.w said:

“This knowledge must be carried by those who are righteous among the successors (from one generation to another). They deny (oppose) the deviance performed by the extremists, the false claims made by the immorals and the interpretation done by the ignorants.” (Reported by al-Baihaqi, Ibn ‘Adi and others. Ranked by hasan by al-Imam Ahmad).

Al-Quran and al-Sunnah are adjustable sources of Islam. However, there are two major problems concerning these two divine sources, first is that they are contaminated and second is that they are misinterpreted. Al-Quran is being contaminated by the irresponsible ones who add elements of Israiliyyat and mythical stories to it though its preservation is guaranteed by Allah. To the untrained eyes, those stories that are linked to the al-Quran are considered funny and impractical.

This blunder is commonly done by a significant number of religious speakers who frequently appear in electronic media in our country. Similarly, throughout the history, thousands of fabricated hadith were created to for the sake of various parties or due to lack of knowledge. In Malaysia, hadith is being quoted and narrated haphazardly by many individuals to the extent that even comical or garbled stories are linked to hadith. All these require tajdid.

Akidah is the core of Islam. The akidah of Islam is simple and comprehensible, as simple as the concept of akidah described in Surah al-Ikhlas. One who reads the al-Quran will find the intelligibility of akidah of Islam described in it, in Surah al-An’am for instance. The explanation is not convoluted like some syllabus used to teach people the attributes of Allah that goes something like Allah is existent and the opposite is non-existent, Allah is hearing and the opposite is deaf, Allah is seeing and the opposite is blind. Many of the muslims, new and old, are not clear about akidah and can easily ‘switch their religion’ despite having memorized this syllabus. This is because the syllabus was based on philosophical thoughts that is not as solid as the simple and comprehensible akidah described by al-Quran and al-Sunnah. We need tajdid in this area.

In applying fiqh, mazhab fanaticism that is being passed down to us by some religious conservative is causing us to become a society that is ‘color-blind’ on facts or completely lacking of curiosity not questioning what are the basis for the religious practices being performed. We fail to ask if the religious practice originates from al-Quran and al-Sunnah or is a mere presumption. Even those who are fanatic to mazhab Syafi’i are not sure if the opinions they are upholding are indeed the opinions of al-Imam al-Syafi’I (deceased in 204H) or are only words that come out of people’s mouth.

Even more worrying is the fact that our fiqh comprehension that is lacking of supporting evidence or built on weak evidence leads to narrow-mindedness and imposes inconvenience to the ummah. Unnecessarily arduous rules that are not based on clear nas are enforced such as the direction to ‘purify’ the whole house issued by some quarters. In addition to lacking of clear nas, it is unreasonably burdening. The need to have a fiqh comprehension that is based on strong supporting evidence and is undemanding is a requirement in this era. In a hadith, the Prophet s.a.w said:

"Religion is very easy and whoever overburdens himself in his religion will not be able to continue in that way. So you should not be extremists, but try to be near to perfection and receive the good tidings that you will be rewarded.” (Reported by al-Bukhari)

Tazkiah al-Nafs or spiritual refinement that is being referred to by some people as tasawwuf is essential to the soul. However, a matter as delicate as that involving the spiritual bond of a person with Allah requires the guidance of al-Quran and al-Sunnah. If not, one will wander off and enter a world that is filled with philosophical words, dreams of the afterworld, stories of saints and the supernatural and various other strange philosophies. It no longer leads them to Allah but instead, it leads them into the messy domain of weird Sufism causing them to abandon their study on al-Quran as well as hadith and concentrate only on what their ‘tok syeikh (chief) says’. In this matter, tajdid is required.

Humankind needs politics to survive in a communal life. Islam has the guideline for that. However, because we have become so habituated to the Western politics, sometimes we are even worse than them, politics no longer brings forth happiness and tranquility to the ummah but it instigates nuisance, anxiety and other unpleasant states of mind. The application of Islam in our politics is hardly noticeable even by those who are spotting the Islamic brand or the likes of it. In this matter, tajdid is required.

A lot of the contemporary issues we are encountering these days were not known in the past. To ensure a continuous survival of the ummah, various new opinions are required to cater for the change that the ummah and the world are experiencing. The opinions of preceding theologians may not be wrong but have expired due to the change in time and circumstances. Therefore, tajdid to those opinions or formulation of new opinions that are still centered upon al-Quran and al-Sunnah are required and a must. Some of the nas from al-Quran and al-Sunnah has to be viewed in a much broader context in terms of its meaning and substance.

Therefore, obviously, the endeavor and movement that advocates tajdid is necessary for the ummah including us in Malaysia. This is regardless of the fact that every now and then, tajdid advocates are criticized and subjected to various slanders by those who are bothered by tajdid. Regarding this phenomenon, the Prophet s.a.w once said:

“Indeed Islaam began as something strange. And it will return as something strange the way it began. So give glad tidings to the strangers” He was asked, “Who are the strangers O Allah’s Apostle?” He answered, “Those who are righteous when the people have become corrupt.” (Reported by Ahmad, sahih)

Unity Government and Islamic Brotherhood

Loose translation of ‘Kerajaan Perpaduan dan Ukhuwah Islamiyyah’ written by Dr. Mohd Asri Zainul Abidin (http://drmaza.com)

‘Unity government’ has become a hot term. I am not sure what it means exactly. Is it possible that it is just like before when ‘Islam Hadhari’ appeared out of nowhere and only much later did its definition was discovered? Whatever it is, as a Muslim, I will be extremely pleased and happy if Muslims can make amends with each other and together, look for ways to preserve the wellbeing of the ummah.

One who dislikes seeing Muslims reconciling with each other is like one who is possessed by satan because of a never-ending grudge or pointless fanaticism or unbounded prejudice. That sentiment is deemed as wicked unless he can prove that dispute among Muslims is more beneficial than harmony. Allah says (translated as):

“The believers are but a single brotherhood: so make peace and reconciliation between your two (contending) brothers; and fear Allah, that ye may receive mercy.” (Surah al-Hujurat: verse 10)

It used to be that the word ‘asabiyyah’ represents sectarian or racial fanaticism which always leads to squabble and fighting. These days, ‘asabiyyah’ manifests itself in a form of political party, association, jamaah and various other form of fraternity. Consequently, driven by the sectarian fanaticism, people are ceaselessly in dispute with each other. The Prophet s.a.w said:

“…One who fights under the banner of a people who ate blind (to the cause for which they are fighting. i. e. do not know whether their cause is just or otherwise), who gets flared up with family pride, calls, (people) to fight for their. family honour, and supports his kith and kin (i. e. fights not for the cause of Allah but for the sake of this family or tribe) -if he is killed (in this fight), he dies as one belonging to the days of Jahiliyya”. (Reported by Muslim)

In a narration whose sanad (chain of narrators) is weak but is supported by the previous hadith, the Prophet s.a.w said:

“Whoever calls for ‘asabiyyah, fights for the sake of ‘asabiyyah and dies because of ‘asabiyyah is not belonging to us.” (Reported by Abu Daud)

‘Asabiyyah disease is present not only in the form of Arab or Persian or Malay racism but it also manifests itself in the form of political parties that are established under the name of democracy these days. Principles and sanity evaporates into thin air only because of fanaticism for a certain political party or hatred towards the opposing party. It is to the extent that even those who supposedly fight for the cause of the Arabs or the Malays can link up with other people to subjugate their own race.

Similarly, those who claim that they are fighting for the cause of Islam are willing to work with the non-Muslims to go up against Muslims. Even more, some self-proclaimed ‘nationalists’ stoop to disgracing their own race only because of political disagreement. Likewise, some quarters who are supposedly Islamists are inclined to befriend a socialist capitalist, and even the anti Islamic state, but get aggravated when they are asked to make amends with Muslims. Political parties have molded a form of ‘asabiyyah that is upsetting and detrimental to Muslim brotherhood.

I truly hope that Muslims in this country will move away from thinking only about the interest of their party and instead, start thinking about the wellbeing of the ummah which is of much bigger importance than their party. The Prophet s.a.w praised al-Hasan bin ‘Ali because he performed a deed that caused the dispute between the supporters of Mu’awiyah r.a and the supporters of ‘Ali r.a to cease. Abu Bakra r.a said, "Once while the Prophet was addressing (the people), Al-Hasan (bin 'Ali) came and the Prophet said, 'This son of mine is a chief, and Allah may make peace between two groups of Muslims through him." (Reported by al-Bukhari)

The prophecy in this hadith became a reality when Saiyyidina Hasan voluntarily relinquished the top government post and handed it over to Mu’awiyah after his father, Saiyyidina ‘Ali, passed away. Following that, Mu’awiyah took complete control of the government and Muslims labeled that year as ‘year of reconciliation’. (Ibn Kathir, Al-Ba`ith al-Hathith, pg. 177, Beirut: Dar al-Fikr). In addition to that, Mu’awiyah himself wanted the Muslims to benefit from harmony. He said, “Who will care for the Muslims (if their fathers are killed)?” (Reported by al-Bukhari.

In commenting this hadith, Ibn Taimiyyah stated: “The Prophet s.a.w praised al-Hassan for the reconciliation that he did and named him as sayyid meaning ‘chief’. This was because Allah and His Messenger liked and blessed his action. If the war that occurred among the Muslims was commanded by Allah and His Messenger, surely the Prophet would not praised the reconciliation done by al-Hassan. If war was commanded by Allah and His Messenger, by stopping it, it meant that al-Hassan had abandoned his duty or disregarded an act that Allah favored. This hadith is clear evidence that proves al-Hassan’s accomplishment was praiseworthy.” Ibn Taimiyyah, Al-Khilafah wa al-Mulk, pg. 84).

In Malaysia, we do not expect for the Muslim political parties to hand over their authority to each other. Yes, we need to have a strong balance of authority between the government and the opposition. Our hope is for them to be able to sit at the same table to discuss the wellbeing of the ummah especially on issues that are specific to the Muslims. Isn’t there any common point of interest between UMNO and PAS on specific issues? It is acceptable for us to have different opinions and even to argue but there has to be a common point of interest when it comes to issues that involve the wellbeing of the ummah and the nation. The line of thought must be established on the foundation of nas (religious texts) and ukhuwwah islamiyyah (Islamic brotherhood) while fanaticism that traps people in partisan confinement must be restrained. Islam is not just about politics. Islam also encompasses akidah (faith), akhlak (personal manner), economy, education and many more. In a critical time like this, doesn’t any one of them reserve a few of their precious breaths to spend it thinking about the wellbeing of the ummah on issues that are specific to us? If UMNO and PAS are able to sit with the groups that adopt different principles and different cause of struggle in an amicable and pleasant manner, isn’t there any room for them to sit together? We shall be concerned about what the Prophet s.a.w said:

“Allah hates the most a person who is obstinate when arguing” (Reported by al-Bukhari and Muslim)

That is the reason why, when I was having a long talk with Tun Abdullah in London two weeks ago, I suggested that UMNO and PAS sit together to discuss issues outside of the political theme. Try to learn to understand each other and do it for the sake of Allah and not for the sake of party.

They may have a bad record of reconciliation effort experienced in the past but time and generation has changed. What we have today is not the same as yesterday. Today, people are more mature whereas the situation is getting more critical. The discussion shall no longer start off with issues on power but it shall be centered upon the wellbeing of the ummah. Blessing will come if there is a genuine sincerity. Allah will reveal to us the path that leads to goodness. When an enemy of Islam wishes to reconcile, we are commanded to accept it. This command is even more applicable if the reconciliation is among Muslims.

Allah says (translated as):

“But if the enemy inclines towards peace, do thou (also) incline towards peace, and trust in Allah for He is one that heareth and knoweth (All things).” (Surah al-Anfal: verse 61)

Some people say that the reconciliation among the Muslim political parties will cause ‘others’ to be victimized. I am puzzled by that statement. Every time we have two groups sitting together for a discussion, does it always mean that other group will be victimized? If it is a Muslim making that statement, I think that he can be likened to the followers of Abdullah bin Saba who instigated the battle between ‘Ali and ‘Aishah. When they saw that ‘Ali and ‘Aishah was going to reconcile, they set off a surprise attack that dragged the Muslims to fight with each other.

Ibn Kathir (deceased in 774 H) stated that when those who were involved in ‘Uthman’s assassination, specifically the rebels, heard about ‘Ali’s decision to reconcile with ‘Aishah, they became worried. They discussed it among them and said, “They have reconciled at the price of our blood”. They meant that the reconciliation implied that weapons would be then be directed towards them. They continued discussing it until ‘Abdullah bin Saba suggested that they spark off a fight so that the battle would still occur. Before dawn, they attacked both the armies of ‘Aishah and ‘Ali simultaneously causing both sides to think that the other side had broken their promise. ‘Aishah’s army said, “’Ali’s army has attacked us!” whereas ‘Ali’s army said, “’Aishah’s army has attacked us!”. Thus, the Battle of Jamal took place and caused so many casualties among the Muslims. (al-Bidayah wa al-Nihayah 7/249, Beirut: Dar al-Kutub al-‘Ilmiyyah).

As stated by Winston Churchill: “History repeats itself because no one was listening the first time”.

Women's World in Malaysia

Muktamar PAS has been concluded and two of its headlines grabbed my attention. First is the maiden appearance of my good friend Puan Hawa Yaa’cob at the PAS national level presenting the motion formulated by Dewan Muslimat Melaka. She is only 32 but has achieved so much in life. Just a few years after working in her first job as a Chemical Engineer, she made a bold step of quitting her job to concentrate on her preferred career as a Unit Trust consultant (she likes the term Wealth Advisor better).

Many were skeptical of her move naturally since being skeptical is what we Malays do best. It did not take long for her to prove them wrong. After what seemed like a blink of an eye, the number of her clients built up so much that she had to set up an office to manage them and today, she is so much at the top of it all.

Hawa presented the motion that called for the denunciation of the judiciary which she said did not appreciate the principle of separation of powers between the executive and legislative and did not take drastic actions to restore its image. It was indeed a heavy topic to discourse and only a lady as single-minded as Hawa can deliberate it with ease.

She has always been passionate about making the country, and even the world, to change for the better. Her dedication in contributing to the society is immeasurable. I have always supported her involvement in politics because she has all the quality to not just be good at it but most importantly, to yield a worthy impact to the society.

The second headline that caught my attention was the motion to ban SIS. Dr Lo’ Lo’ made a swift statement denouncing that motion and instead, she called for everyone to engage more in discussions rather than making speculations.

No one party or faction is free of flaw including SIS. However, to charge someone or some group with endangering the akidah of the Muslims necessitates the accuser to provide evidences that can prove beyond doubt the danger is truly existent and operational. If they believe that some of the standpoints embraced by SIS are misleading or do not conform to the true teachings of Islam, it should be stated as that rather than haphazardly condensing into one general statement that is light on the tongue but heavy on the scale of justice.

It is comforting to know that those holding the top posts in Dewan Muslimat like Dr Lo’ Lo’ and Dr Mariah have a more congenial attitude towards SIS and prefer to use the educating approach rather than the punishing approach. One needs to know and understand the causes that SIS is fighting for in order to ‘make a sense out’ of their existence.

But then, the detractors will add to their argument that the end does not justify the means. If that is the case, what we should be saying to all the women’s right activists is, as mentioned by Dr. Asri in one of his articles titled ‘Oh Wanita! Pastikan Arah Perjuanganmu’, that we wish to tell all the advocators of women’s rights that we are with you and your struggle to uphold women’s right but we have to ascertain first the course of the struggle. We will work it out together and with Allah’s Aids and Blessings, we will make the country, and the world, a better place for women, and men, to live in.

A Woman of Paradise

'Shouldn't I point out to you a woman of Paradise?'
Dr. Munâ al-Qâsim

Ibn `Abbâs said to `Atâ b. Rabâh: "Shouldn't I point out to you a woman of Paradise?"
He replied: "Indeed. Do so."
Ibn `Abbâs said: "Do you see that black lady? She approached the Prophet (peace be upon him) and said: 'I suffer from epilepsy and during a fit, my body becomes exposed. So please supplicate Allah on my behalf.'
"Then the Prophet said to her: 'If you choose, you might rather bear it patiently and you will attain Paradise on account of it. Or if you like, I will beseech Allah to cure you.' "She said: 'I will bear it patiently. But my body gets exposed, so please beseech Allah that my body will no longer be exposed.' "The Prophet (peace be upon him) beseeched Allah for this." [Sahîh al-Bukhârî (5652) and Sahîh Muslim (2576)]

The woman's name was Su`ayrah – though some say her name was Shuqayrah – al-Habashiyyah al-Asadiyyah. She was known as Umm Zufar. She was a tall, black lady, and one of the Companions remembered for her patience. She had been Khadijah's lady in waiting. After Khadîjah's demise, the Prophet (peace be upon him) used to show her extra deference and respect.

When she grew older, she became afflicted with epilepsy, and her body would become exposed due to the severity of her seizures. The Prophet (peace be upon him) beseeched Allah on her behalf to preserve her modesty. He also gave her glad tidings of Paradise.

There are many things we can learn from her example:

1. Her story teaches us that we need to turn to Allah with our needs. We need to fear Him and worship Him alone and seek refuge with Him. It is Allah alone who can cure our ills and alleviate our suffering. Our sincerity and faith when we turn to Allah can benefit us in amazing ways. Medical doctors admit that faith has a great affect on healing, often more pronounced than medications, though medications certainly can benefit us.

2. We also learn how virtuous the quality of patience is. This hadith shows us that when we bear illness in patience and fortitude, it is a means by which our sins are forgiven and by which we attain Allah's blessings and entrance into Paradise.

Al-`Aynî says in his commentary on this hadîth: "The exercise of patience in affliction bequeaths to us Paradise. Bearing one's tribulation with fortitude is better for the one who knows he is capable of handling it without becoming weak in his resolve." [`Umdah al-Qârî (21/215)]

We can also see how the Prophet's glad tidings were a help and a comfort to her. It gave her hope. The role of a positive attitude in coping with illness and in aiding the recovery process is well-known.

3. We can see the respect that the Prophet (peace be upon him) showed this woman by his giving her the choice. He respected her right to make the decision for herself in a matter that affected her life. He let her know her options, while showing that he was well aware of the extent of her suffering. He knew it was best for her to be patient if she had the fortitude to bear her illness. However, he trusted her to make the decision for herself.

4. We can learn from this woman the value of modesty. We can see her concern for keeping her body from being exposed when she had a seizure, in her asking the Prophet (peace be upon him) to beseech Allah to protect her modesty when she was not able to control her movements and was free from all blame. We can also see how the Prophet (peace be upon him) readily complied with her request. We must know that the Prophet's supplication has a special value, and his supplication was certainly answered.

We should compare her concern with the willfully immodest dress of many people today.

And Allah knows best.

Taken from http://www.islamtoday.com

Islamize Politics or Politicize Islam?

Loose translation of ‘Islamkan Politik atau Politikkan Islam’ written by Dr. Mohd Asri Zainul Abidin (http://drmaza.com)

I often call for Muslims to Islamize their politics and not politicize Islam. One may ask, what is the difference between the two? The difference is, when we strive to Islamize our politics we will ensure that our actions and our political missions do not contradict the teachings of Islam. Also, we will attempt to Islamize any un-Islamic political custom. In other words, we will use Islam as the guiding principle of our actions.

On the other hand, Islam is politicized when used as a political capital to secure power. In doing that, Islam is used not as a guiding principle but as a mere justification or ‘halal certificate’ to persuade the society or their followers to accept their actions.

Consequently, one will execute his political mission without referring it first to the teachings of Islam but when his action is questioned, he will manipulate the view or religious texts of Islam to defend himself. In short, Islamizing politics is done by designating Islam as the guiding principle whereas politicizing Islam is done by manipulating Islam in one’s favor using it as a tool or justification.

Therefore, when one assigns Islam as the foundation or guiding principle, he will willingly retract his opinion or apologize for his action if he discovers that it contradicts the teachings of Islam. As for the one who uses Islam as a justification or tool, he will make use of Islam to legalize his political action even though it is undoubtedly sinful.

He is not keen to listen to the concrete evidence or contention provided by syarak for him to apply but instead, he looks for a back-up from the religious authority that is willing to legalize his action even though he realizes that the opinion given to support him is weak and groundless. This is similar to the fanatical clusters and mazhab (school of thoughts) followers who hold on the views of their faction with no concern on strong reasoning and justifications.

Al-Imam Ibn Qayyim al-Jauziyyah (deceased in 751H) criticized the extremists in mazhab saying:

“Even more peculiar is your attitude o blind followers! When you find a Quranic verse that suits the opinion of your mazhab, you will accept its obvious meaning and hold on to it. Your basis in that sense is the opinion of your mazhab and not the Quranic verse itself. If you find another equivalent verse that contradicts the opinion of your mazhab, you will not accept it. You will try to make various interpretations of it and take it out of its clear context because it does not suit your mazhab. You are also treating the religious texts of al-Sunnah the same way. If you find a sahih (sound) hadith that suits the opinion of your mazhab, you will accept it. You will say, “We have the words from the Prophet s.a.w saying this and that.” However, if you find one hundred sahih hadith that differ from the view of your mazhab, you will not even give it a glance.” (Ibn Qayyim al-Jauziyyah, I’lam al-Muwaqqi’in, 2/195, Beirut: Dar al-Fikr).

More often than not, the endeavor or the inclination to either Islamize politics or politicize Islam is not necessarily tied to the code of a political party or a faction but it is more of a personal attitude. However, if the attitude develops into a mainstream practice in a political party or faction, it represents their actual inclination. These days, it is not easy to hold on to and persevere with the principles of Islam in tackling politics.

Nevertheless, this is a fact that each one of us needs to be conscious of. In the history of Prophet Musa a.s versus the Pharaoh, the Pharaoh even had brought up the misconduct done by Prophet Musa a.s specifically when Musa a.s beat an Egyptian man before fleeing to Madyan. Allah narrated this story in the Quran by saying (translated as):

"So go forth, both of you, to Pharaoh, and say: 'We have been sent by the Lord and Cherisher of the worlds; "'Send thou with us the Children of Israel.'" (Pharaoh) said: "Did we not cherish thee as a child among us, and didst thou not stay in our midst many years of thy life? And thou didst a deed of thine which (thou knowest) thou didst, and thou art an ungrateful (wretch)!" Moses said: "I did it then, when I was in error. So I fled from you (all) when I feared you; but my Lord has (since) invested me with judgment (and wisdom) and appointed me as one of the Apostles. "And this is the favor with which thou dost reproach me,- that thou hast enslaved the Children of Israel!" (Surah al-Syu’ara: 16-22)

This is one of the main reasons Allah sent to us His Apostles, to educate us on the matter of principle. Even when he was in the middle of a critical situation, Prophet Musa a.s still admitted that it was wrong for him to hit the Egyptian and that his action was uncalled-for. Prophet Musa a.s did not try to legalize his deed to safeguard his interest, never! Two wrongs do not make a right.

Prophet Musa a.s had to deal with the leading political power in his time and even in the history of human civilization. His struggle was much greater than any struggle that is ever attempted in our time. Be that as it may, he still persevered with his principles. His action reflected the need for humankind to adhere to the divine revelation instead of manipulating the divine revelation to meet the human desire.

In our political environment, it is rare to see an individual admitting the mistake that he or his party has done. Instead, he will look for various justifications to defend himself or his faction even though he is fully aware that the action is wrong. Some are willing to forfeit their principle to avoid having their seat or position forfeited. The outcome of that is as what we’re witnessing now. We are seeing the birth of a culture, mostly involving blasphemy and derision, that sometimes transgresses the boundary of sanity and does not measure up to a civilized discourse.

Islam does not put too much restriction on politics since it is a vast subject that involves the wellbeing of the ummah and the nation. Politics is not a thing of a pastime like playing golf or football. To engage in politics means to stake the wellbeing of humankind. Therefore, all political actions must be executed to bring forth benefits to the ummah and the people, not for the benefit of oneself or one’s party.

Subsequently, we have to bear in mind that not everyone who participates in the holy battlefield will enter Paradise. Though at times the deed is beneficial to the Muslim society, the individual performing the deed may not receive any reward from Allah if his intention or his approach, or both, is wrong even if his struggle is proclaimed to be under the banner of Islam. Moreover, there is a hadith that relates the story of an individual who seemed to have fought bravely in the battle but would become the dweller of Hell.

Abu Huraira r.a narrated:

“We were in the company of Allah's Apostle in a Ghazwa (battle), and he remarked about a man who claimed to be a Muslim, saying, "This (man) is from the people of the (Hell) Fire." When the battle started, the man fought violently till he got wounded. Somebody said, "O Allah's Apostle! The man whom you described as being from the people of the (Hell) Fire fought violently today and died." The Prophet said, "He will go to the (Hell) Fire." Some people were on the point of doubting (the truth of what the Prophet had said) and while they were in this state, suddenly someone said that he was still alive but severely wounded. When night fell, he lost patience and committed suicide. The Prophet was informed of that, and he said, "Allah is Greater! I testify that I am Allah's Slave and His Apostle." Then he ordered Bilal to announce amongst the people: 'None will enter Paradise but a Muslim, and Allah may support this religion (i.e. Islam) even with a disobedient man.'”

In our community, religion truly is the pull factor for many people. Therefore, every person who wishes to struggle for the religion or wishes to focus his talks and actions on the religion has to ask himself whether he really yearns for the religion or yearns for power. After he straighten out his intention, he must then ensure that his actions are aligned with Islam’s requirement and not interpret Islam in such a way that it gives the impression as if Islam’s requirement is aligned with his actions. Thus, Islamize our politics and do not politicize our Islam.

Reading the Qur'aan with Contemplation

Blind Children Reading the Quran

Al Imaam Ibn Qayyim al Jawzeeyah
Reference: Miftaah Dar As Sa'aadah P.204

In general, there is nothing more beneficial to the heart than reading the Qur'aan with contemplation. Indeed it gathers the levels of all people, the affairs of all creation and the status of the knowledgeable. It is what leads a person to attain love, to yearn, fear, hope, repent, to depend, to be content, patient and grateful along with the rest of the issues that bring life and completion to the heart. It also condemns all immoral behavior and mannerisms that ruin the heart and cause its destruction.

If people knew the benefits of reading the Qur'aan with contemplation, they would occupy their time with it and nothing else. If a person reads it with contemplation and comes across a verse he is in need of to treat his heart [1], he repeats it even if it were a hundred times, even if it were for the whole night. For reading one Aayah with contemplation and understanding is better that completing the whole Qur'aan without contemplation and understanding, it is more beneficial to the heart and closer to increasing Eemaan and experiencing the sweetness of the Qur'aan.

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[1] Notice the use of the Qur'aan as a treatment for spiritual as well as physical illnesses in the speech of the scholars.

The writing and picture above were taken from Multaqa Ahl al-Hadeeth http://www.ahlalhdeeth.com/vbe/showthread.php?t=5275

"I love my mother but she beats me"

http://thestar.com.my/news/story.asp?file=/2009/5/28/nation/3998052&sec=nation

I shed some tears when I read this story. It was a short news report on, yet again, child abuse. Though distressing and deplorable, this sort of news is getting more and more common in our country. However, this particular report zapped the core of my being and brought tears into my eyes because of the statement the boy made. He said, “I love my mother but she beats me”. This is what a child’s unconditional love is all about.

The boy was five years old and he cried his heart out when they were trying to take him away from his mother. At this age, a child is at its purest and most naïve stage. The world starts to intrigue him and he begins to develop his own way of thinking. The love that he has for his father and mother will grow stronger as he is able to better appreciate the things his parents do for him. At the same time, he will also try to do things to please his parents and to preserve their affection on him. To him, his parents are his whole world.

No matter how intense his mother scolds him for his mistake, he will still love her and prefer to cry away his sadness in her arms. No matter how much his mother ignores him, he will still pine for her and cry out her name in his sleep. No matter how much his mother beats him, he still loves her because she is her mother who means the whole world to him.

I remember watching this movie about the life of a Nanny in metropolitan New York. She had to take care of a 6 year old boy whom was deprived of parental love but kept on trying to buy their love. When she felt that she had have enough of her employer’s nonsense and decided to leave the family, she left behind an advice that really touched my heart. She said, “Love the boy while he still has his love only for you, before he stops loving you.”

One has to have a barren soul to be incapable to appreciate and celebrate the magical unadulterated love of a child. Abu Huraira narrated: “Allah's Apostle kissed Al-Hasan bin Ali while Al-Aqra' bin Habis At-Tamim was sitting beside him. Al-Aqra said, "I have ten children and I have never kissed anyone of them," Allah's Apostle cast a look at him and said, "Whoever is not merciful to others will not be treated mercifully."” (Reported by Bukhari)

That is the rule of the game in this world. What goes around comes around. Be merciful to others if you want others to be merciful to you. Love others if you want to be loved. You may have the might and the power to hit your child now for the slightest mistakes that he makes but what makes you think that he will not strike back at you when you’re old and frail.

Anger can turn a human being into a beast in mere seconds and only the strong ones are able to preserve their humaneness when permeated by anger as stated by this hadith. Narrated Abu Huraira: “Allah's Apostle said, "The strong is not the one who overcomes the people by his strength, but the strong is the one who controls himself while in anger." (Reported by Bukhari)

Ibnu al-Qayyim wrote a beautiful book on patience and in that book, he included a verse that says,

O you the servant of a body
You become a human being by having a soul
And not by having a body

Ar-Rahmaan

Ever since I was a little girl, I had always been fascinated by the wonder of nature. I vividly remember how, every time it rained, I would rush to stand by one of the tall windows of my parents’ wooden house to watch the flow of water on the ground streaming towards the tiny river just about 100 meter away from our house.

There would always be two streams of different color, one was blackish and the other one was reddish and these two streams will flow alongside each other all the way into the river. I was so fascinated by that. I kept wondering why the two streams of water did not merge. I finally got the answer to that question after many years along the road when I learned about the physical properties of fluids in my fluid mechanic class.

And when I started to seriously learn (as opposed to just read) the al-Quran, I found this verse: “He has unloosed the two seas (the salt water and the sweet) meeting together. Between them is a barrier which none of them can transgress. So then, which of the Blessings of Your Lord will you both (jinns and men) deny?” (Surah ar-Rahmaan: 19-21)

Indeed, which of the Blessings of Your Lord will you deny? In his Tafseer, Ibn Katsir interpreted this question by stating, “In other words, you can clearly witness His bountiful gift and your life is loaded with it, and there is no room for you to deny or lie about it. Because of that, we shall say as stated by the Jinns who are Believers: “O Allah, there is none of your Blessings that we deny. All praise belongs to You only.””

And in the al-Quran, Allah taught us a beautiful du’a that we should recite whenever we examine the wonder of His Creation.

“Behold! In the creation of the heavens and the earth, and the alternation of night and day, there are indeed Signs for men of understanding,- men who celebrate the praises of Allah, standing, sitting, and lying down on their sides, and contemplate the (wonders of) creation in the heavens and the earth, (with the thought): ‘Our Lord! Not for naught hast Thou created (all) this! Glory to Thee! Give us salvation from the penalty of the Fire.’” (Surah Ali ‘Imran: 190-191)

When interpreting this verse, Ibn Kathir included the following hadith:

Ibn Marduwyah recorded that `Ata' said, "I, Ibn `Umar and `Ubayd bin `Umayr went to `A'ishah and entered her room, and there was a screen between us and her. She said, `O `Ubayd! What prevents you from visiting us' He said, `What the poet said, `Visit every once in a while, and you will be loved more.'

Ibn `Umar said, `Tell us about the most unusual thing you witnessed from the Messenger of Allah.' She cried and said, `All his matters were amazing. On night, he came close to me until his skin touched my skin and said, `Let me worship my Lord.' I said, `By Allah I love your being close to me. I also love that you worship your Lord.'

He used the water-skin and performed ablution, but did not use too much water. He then stood up in prayer and cried until his beard became wet. He prostrated and cried until he made the ground wet. He then laid down on his side and cried. When Bilal came to alert the Prophet for the Dawn prayer, he said, `O Messenger of Allah! What makes you cry, while Allah has forgiven you your previous and latter sins?'

He said, ‘O Bilal! What prevents me from crying, when this night, this Ayah was revealed to me. “Behold! In the creation of the heavens and the earth, and the alternation of night and day, there are indeed Signs for men of understanding,- men who celebrate the praises of Allah, standing, sitting, and lying down on their sides, and contemplate the (wonders of) creation in the heavens and the earth, (with the thought): ‘Our Lord! Not for naught hast Thou created (all) this! Glory to Thee! Give us salvation from the penalty of the Fire.’ Woe to he who recites it but does not contemplate it.’

Woe to the one who recites this verse but fails to contemplate it. Woe to the one who witnesses and derives pleasure in the wonder of Allah’s creation but denies it and fails to submit himself to Him.

Good Bye Snowy!

Snowy was one of the thirteen cats we had lounging around our house. I only know half of their names. Only Hajar and Bibik can without thinking say all of their names in a heartbeat. There are Tom, Blackie, Manja, Comel, Sandy, Tok Mok (the matriarch), Fluffy, Spotty and all the other names that sound very Indonesian.

Snowy was one of the few that Bibik pampered and gave special treatment to. One couldn’t really blame her for spoiling Snowy since he was such a beautiful and cuddly cat. When all the other cats were securely confined in their enclosure at night, Snowy would get the privilege of sleeping in the comfort of Bibik’s bed.

Snowy fell sick on Friday and took his last breath on the following Sunday morning. Bibik was at his side most of the time trying in vain to nurse him back to health. She couldn’t stop crying when she realized that Snowy was not going to recover at all. Her sobbing stopped and resumed intermittently all day long on Sunday.

I could not help but to feel amused by the fact that Bibik, a 37 year old woman, is much more affected by the death of a cat than Hajar, an 8 year old girl. Hajar too was sad when Snowy got sick. Snowy was also one of her favorites. Whenever she had to be away from home, Snowy would be the one that she would say she missed. But, when I explained to her about the fact of life and death and how a cat’s lifespan is shorter than human, she could quickly accept it. To my amazement, she even tried to comfort Bibik by repeating exactly the same explanation I gave her. And she looked so composed when she informed me of Snowy’s death.

We all loved Snowy. The sight of him sleeping at the front door every time I got home from work, his white fur glowing luminously thanks to the weekly bath given by Bibik, would stay in my mind for a long time. Good bye Snowy! We hope that you enjoyed our company as much as we enjoyed yours. You have concluded your destiny and we are still trying to survive ours.

The Story of Hajar

Hajar is my firstborn child. When I was still carrying her, just like any other first mum, I was so obsessed with trying to come up with the most perfect name for her. I didn't want it to be too long or too short or too common or too different and it had to carry a significant meaning. That didn’t sound so hard, did it?

Well, after months of searching, I was still not able to find the perfect name I was looking for. I almost gave up and thought of just naming her after the doctor that delivered her. But then, on one fine day, I was reading a book about all the women that occupy an elevated status in Islam and I was really moved by the story of Hajar, the wife of Prophet Abraham.

It was not the first time I read about it. In fact, I have heard of Hajar’s story of survival many times before ever since I was a school girl. I think it gave me a different kind of impact reading it at that particular time because I was just about to be a mother and I could clearly imagine how it would feel like to be left alone in a barren desert with your newly born baby. My motherly instinct would kick in and I wouldn’t even have the time to think about myself as I frantically think of how my baby will survive the unforgiving harshness of the desert. As a refresher to most of us, let me share with you the first half of the hadith that narrates the story of Hajar.

Narrated Ibn Abbas:

“When Abraham had differences with his wife, (because of her jealousy of Hajar, Ishmael's mother), he took Ishmael and his mother and went away. They had a water-skin with them containing some water, Ishmael's mother used to drink water from the water-skin so that her milk would increase for her child. When Abraham reached Mecca, he made her sit under a tree and afterwards returned home.

Ishmael's mother followed him, and when they reached Kada', she called him from behind, 'O Abraham! To whom are you leaving us?' He replied, '(I am leaving you) to Allah's (Care).' She said, 'I am satisfied to be with Allah.' She returned to her place and started drinking water from the water-skin, and her milk increased for her child. When the water had all been used up, she said to herself, 'I'd better go and look so that I may see somebody.'

She ascended the Safa mountain and looked, hoping to see somebody, but in vain. When she came down to the valley, she ran till she reached the Marwa mountain. She ran to and fro (between the two mountains) many times. Then she said to herself, 'I'd better go and see the state of the child,' she went and found it in a state of one on the point of dying. She could not endure to watch it dying and said (to herself), 'If I go and look, I may find somebody.' She went and ascended the Safa mountain and looked for a long while but could not find anybody.

Thus she completed seven rounds (of running) between Safa and Marwa. Again she said (to herself), 'I'd better go back and see the state of the child.' But suddenly she heard a voice, and she said to that strange voice, 'Help us if you can offer any help.' Lo! It was Gabriel (who had made the voice). Gabriel hit the earth with his heel like this (Ibn 'Abbas hit the earth with his heel to Illustrate it), and so the water gushed out. Ishmael's mother was astonished and started digging.

(Abu Al-Qasim) (i.e. the Prophet) said, "If she had left the water, (flow naturally without her intervention), it would have been flowing on the surface of the earth.") Ishmael's mother started drinking from the water and her milk increased for her child. Afterwards some people of the tribe of Jurhum, while passing through the bottom of the valley, saw some birds, and that astonished them, and they said, 'Birds can only be found at a place where there is water.' They sent a messenger who searched the place and found the water, and returned to inform them about it. Then they all went to her and said, 'O ishmael's mother! Will you allow us to be with you (or dwell with you)?' (And thus they stayed there.)” [Reported by Bukhari]

Note that at first, Hajar gave the most common response any one of us would give at that situation. She got worried. But when her husband assured her that it was actually Allah that commanded him to do that, she became perfectly calm and composed. And that is the best self motivational tip anyone can give you to achieve the highest level of inner strength.

If you believe that the hardship you're about to face is actually destined by Allah, and that it is to gain the blessing of Allah, without doubts, you will have the absolute strength to face it with a full sense of submission to Allah. You know that Allah will be with you all the way and whatsoever is in store at the end of it, it is as wished by Allah and Allah knows best of what is the best for you.

I wanted my daughter to turn out to be as strong as Hajar, to be as submissive to Allah as Hajar, to be as determined as Hajar, to have a soul as emancipated as Hajar who did not depend on anyone but Allah to survive. And so I named my first daughter Hajar.

When Crimes Overcome the Makruf

Loose translation of ‘Apabila Jenayah Mengambil Tempat Makruf’ written by Dr. Mohd Asri Zainul Abidin (http://drmaza.com)

Thousands of miles away from Malaysia, I read the Malaysia newspaper daily and keep myself abreast on how the security of the Malaysians is turning into a menacing state. Major crimes are occurring in all places. There are homicides, rapes, aggravated burglaries, snatch thefts and various other crimes that pain us by just thinking about it.

In our country, a person is always in a state of anxiety or terror when he has to walk alone or carry precious items or own luxurious belongings or even to carry a bag around his shoulder for fear that it will jeopardize his life. One does not only fear for his safety while on the road but also when one is at home.

Parents are afraid to let their children to play out in their front yard and are even more reluctant of letting them to go further out to play with their friends. Criminals can be found everywhere with all their gruesome evil acts. Even worse, some of them may be defended by powerful lawyers in court. Political parties that are ‘power thirst’ will probably take the opportunity to defend criminals if they perceive the issue can be politicized.

We have lost the pleasure of having a serene life which we once enjoyed tremendously. Or probably Allah has purposely withdrawn His Blessing from us. This is the biggest calamity a nation has to ever endure. Among the reasons for it is because of the lacking in Al-Amr bi al-Ma’ruf Dan al-Nahy ‘An al-Munkar (inviting to all that is good, enjoining what is right and forbidding what is wrong).

This particular duty is profusely mentioned in the al-Quran and al-Sunnah. Among the verses is when Allah says (translated as):

“And the believers, men and women, are protectors one of another: They enjoin what is good, and forbid what is evil; they observe regular prayers, practice regular charity, and obey Allah and His Messenger. On them will Allah pour His Mercy: for Allah is Exalted In power and Most Wise.” (Surah al-Taubah: verse 71)

The word munkar (evil) is always narrowly interpreted by some of us as referring only to acts of adultery, alcohol consumption, gambling and others of same species. Because of that, only those who join the operation to inhibit these activities will feel that they are executing the religious duty.

At the same time, other kind of crimes such as drug abuse, robbery, hooliganism, vilification of others, illegal racing that endangers people’s life and other offenses are considered as common crimes that are not related to the religion. Therefore, the acts of inhibiting these crimes are not regarded as pious deeds commanded by the religion.

Probably, this is one of the drawbacks of constricting the functions of Shariah Court in our country. It causes the mosque congregation to feel that apprehending couples engaged in khalwat (close proximity) is a religious task but at the same time, they do not do anything to stop the youngsters from taking drugs or marijuana or destroying the public property.

A group of religious officers performing ‘khalwat snoop operation’ is seen as performing religious acts even though it contradicts the teachings of Islam. In the meantime, the task performed by the police or members of rukun tetangga (community center) to prevent crimes that ruin the community is deemed as ordinary tasks or social duties. They do not see it as executing the duty commanded by Allah and His Messenger.

Similarly, the definition of munkar used by many dakwah groups or Islamic organizations or religious orators is also limited. Without realizing it, this is one of the narrow Islamic understandings being adopted by the majority of us. We can identify this as one of the impacts of secular thinking our community is experiencing.

At times, when we leave one munkar unchecked, it will lead to another kind of munkar. For instance, we do not give enough attention to the issue of drug abuse involving the youngsters in our neighborhood. Probably, it is because we feel that it does not have anything to do with our life. In the end, because of their uncontrolled addiction, they turn into thieves and even murderers just like the recent tragedy that we have heard of.

We tolerate vandalism when it does not affect our property but in the end, the country suffers the loss and one day, we may become a victim. We do not criticize or protest the acts of ‘mat rempit’ but in the end, we or the ones we love will become their victims.

When Ibn ‘Abbas interpreted verse 25 in surah al-Anfal (translated as): “And fear tumult or oppression, which affect not in particular (only) those of you who do wrong: and know that Allah is strict in punishment” he said, “Allah commands the Believers to avoid accepting the acts of munkar among them for fear that Allah will punish all of them (because of that).” (Al-Tabari, Tafsir al-Tabari: Taqrib wa Tahdhib, 4/59, Damsyik: Dar al-Qalam)

The Messenger of Allah s.a.w once said:

“By Him in Whose Hand my soul is in, you must enjoin what is reputable and forbid what is disreputable or Allah will certainly send his punishment to you, then you will make supplication but will not receive an answer” (Reported by al-Tirmizi, ranked as sahih as al-Albani). Because of that, one who sees an act of munkar must stop it using means that is within his capability.

The Messenger of Allah s.a.w also said:

“He who amongst you sees something abominable should modify it with the help of his hand; and if he has not strength enough to do it, then he should do it with his tongue, and if he has not strength enough to do it, (even) then he should (abhor it) from his heart, and that is the least of faith.” (Reported by Muslim)

Most importantly, we must keep in mind that a government’s main function is to enjoin what is makruf (reputable) and forbid what is munkar as stated in Surah al-Hajj verse 41 (translated as):

“(They are) those who, if we establish them in the land, establish regular prayer and give regular charity, enjoin the right and forbid wrong. And (remember) with Allah rests the end (and decision) of (all) affairs.”

If a government fails to enjoin the makruf and forbid the munkar in a broad and comprehensive sense then it means that the government has failed to function as required by Allah and His Messenger. Therefore, it is recommended that the government in our country run a campaign to prevent crimes from the perspective of Al-Amr bi al-Ma’ruf Dan al-Nahy ‘An al-Munkar as dictated by Islam.

The community, particularly the Muslim community, must be encouraged to perceive the undertaking attempted by the police and the volunteers among the community as a virtuous effort of executing the religious duty. For the sake of realizing the meaning of helping each other in forbidding the munkar, the rakyat should be educated to assist the police and this should in turn be driven by their religious awareness. At the same time, it is also a part of the government’s duties in this whole process to preserve the welfare of the members of the police force. This includes, among others, increment to their salaries and increase to their numbers.

Also, bear in mind that when the police’s reputation is tainted, that will lower the feeling of fear the criminals hold against the police. The community’s respect for the police too will erode. Therefore, the government must ensure that the trustworthiness of our police force is preserved and their independency is guaranteed.

It is most unfortunate if the police are too occupied with the nonsensical endeavors of the politicians whereas the community’s state of security is in trouble. Regrettably, political parties are so engaged in securing their respective seats that they forget to discourse the issues on people’s security that is getting more and more threatened by the increase in crime.

One important matter for us to be aware of is that crime is increasing because felons are no longer fearful of the authority or the existing criminal law and this may be caused by two factors. First is because the authority or the law enforcers are deemed unfit giving them the belief that the chance to dodge the penalty is wide. Second is because the existing law is not fear-provoking enough.

When Islam prescribes ‘hudud’, it is designed in such a way that it is very difficult for the accused to be convicted but its punishment is exceptionally frightening if convicted. In other words, only those who are guilty beyond the shadow of a doubt are punished and the punishment can really send a stern warning to the criminals and the criminal wannabes.

Yes, the method of punishment and its process of execution may be adjusted with the change in time and generation. Nevertheless, the authority must revert to the teachings of Islam in tackling crimes. Seminars and discussions on confronting crimes based on the teachings of Islam must be conducted in a serious manner. This is the duty of ‘enjoining the makruf and forbidding the munkar’ that is shouldered by the government. If that is not done, crimes will overcome the makruf in our country.

My Soul by Mirfat

My soul, listen to me
Without you my body is mere clay
That crumbles and can be washed away
As I waste the seconds day by day
And celebrate the new year and my birthday
I pinch parts of you and throw them away
Who will be the winner at the end of the day?

My soul, why do I treat you this way?
In front of my God what do I say?
That He gave me a gift and I threw it away?

Once upon a day
Could be tomorrow could be today
When I run out of pinches to throw away
And I turn back into a lump of clay!!!
And I am rushed into the ground not far away
Isn't this the soil I treaded on yesterday?
You see, oh Nafs, am not here to stay!
What? Now am in it, to be chewed away?
That’s why I can’t always follow all that you desire or say

Do business with Allah that’s the successful way
Get rid of that attitude and mind what you say
Renounce idle talk and foul play
Mention His name at the start and end of day
Hold on to His rope, you won’t regret it on the last day!
Your life, oh Nafs, is the very seconds ticking away!
Who will be the winner at the end of the day??

Taken from http://www.islamtoday.com/

Between Spiritual Need and Sufism

Loose translation of ‘Antara Kehendak Kerohanian dan Tarekat’ written by Dr. Mohd Asri Zainul Abidin(http://drmaza.com)

When a society is overwhelmed by pandemonium, disorder, chaos, spiritual emptiness, destruction and moral degradation with no effective solutions at hand, we will see that some will start to turn to the religion to find the way out. Even if the goal is not to completely resolve the problems, by doing that, one will at least hope to put an end to the anxiety or bewilderment that has been occupying his soul.

At this stage, spiritual teachings that offer miraculous answers will attract a lot of attentions. Sufi groups that can put forward phenomenal and surreal stories will be adopted by many. This extreme solution is taken up supposedly to open a new chapter in life that is full with magical episodes.

We will also see that many quarters will take advantage of this spiritual thirst that the society is suffering from, some with the intention of spreading their deviant teaching or to accumulate wealth and power. This is a trend that can commonly be observed in the Muslim community infested with social turmoil including during the ‘Abbasiyah era. It can also possibly occur in our country. I want to touch on this topic because there have been many questions about Sufism which has just started to emerge in our community.

I would like to remind the readers of a very crucial fact. Islam is established based on comprehensible principles of akidah (belief). The axis of the akidah of Islam is contained in the al-Quran and al-Sunnah. Any spiritual experience that is not based on the akidah of Islam is not accepted. No matter who the syeikh is, how big his turban is, how eloquent he is, how enlightening his interpretation of spirituality is, but if he contradicts the texts from al-Quran and al-Sunnah then he is to be rejected.

Mystical anecdotes can also be found in a lot of other religions. Because of that, Islam does not consider miracles as the yardstick to determine the truthfulness of any kind of teachings. Miraculous experience is accepted if it does not contradict the divine revelation. The Prophet s.a.w was the leading and foremost guru of spirituality surpassing all the sufi chiefs and sheikh. If the spiritual teaching is different from the teaching of the Prophet s.a.w, then it is not regarded as the path of hidayah (revelation) which a Muslim should have faith in.

Yes, we admit that the subjects on spirituality and spiritual refinement are important and are integrated in the teachings of Islam based on the authentic al-Quran and al-Sunnah. Any endeavor to cleanse oneself has to correctly be established on the two divine sources. Even without Sufism, there are enough spiritual substances in the al-Quran and al-Sunnah for every Muslim to adopt. Just because one does not subscribe to any Sufi group, it does not mean that one will not be able to cleanse himself.

On the contrary, if one holds on tightly to the teachings of the Prophet s.a.w, one will discover a variety of remedies for all kinds of spiritual illness. So many texts in al-Quran and al-Sunnah are connected to tazkiah al-Nafs (spiritual refinement). Ahlus Sunnal wal Jama’ah believe that the method for cleansing oneself had been explicitly demonstrated by the Prophet s.a.w and that is the pillar of Islamic spiritualism. As mentioned before, any spiritual venture that contradicts the way of the Prophet s.a.w is rejected.

A renowned Muslim scholar Dr. ‘Abd al-Karim Zaidan in his widely read book Usul al-Da’wah wrote:

“The accepted acts of devoutness are the deeds that are sahih (backed by authentic religious texts) and performed truthfully for Allah. It is sahih if it meets the conditions stipulated in Islam. Therefore, to create bid’ah (innovations) in practicing the religion whether by adding in or leaving out certain elements is prohibited and there is no rewards for the doer even though his intention is to worship Allah. Bid’ah is more evil than sin because it alters the religion and gives an insinuation that the syarak (teachings of Islam) is flawed, that it requires culmination, deduction and alteration. This is a very serious matter and we should not adopt it or adhere to it. Because of that, the Prophet s.a.w warned us against bid’ah by saying, “Avoid novelties in applying the religion for every novelty is an innovation, and every innovation is an error that leads to the Hellfire.” (Sahih, reported by Abu Dawud). Therefore, goodness lies in everything transmitted by syarak and in being content with it.” (Pg. 41, Beirut : Muassasah al-Risalah)

The second important thing we need to be aware of is that a big part of sufi teachings is influenced by elements originated from outside of Islam such as from Christianity, Hinduism, Persian, Greek and others. Dr Yusuf al-Qaradawi stated:

“Researchers all over can’t deny the fact that Sufism has been influenced – to certain degrees – by foreign elements whether from Christianity, Hinduism, Persian or Greek including Islam. After a long time, peculiar views originated from the previously mentioned sources have managed to seep into Sufism to the extent that some sufi teachings believe in al-hulul or al-ittihad or wahdatul wujud (oneness of being). Some of them also talk about qidam nur muhammad or, as they call it, al-hakikat al-Muhammadiyyah (a belief that considers the Prophet s.a.w as the light of Allah). They also discuss subjects of prophecy, saints, al-kashf (divine manifestation), mawajid (ecstatic experience), zauq (mystical sensitivity) and they derive new religious rulings based on those principles. They separate facts from their teachings and their principle in educating their followers is that a student must act submissively in front of his teacher like a corpse in front of the person bathing it. They are extreme in applying zuhd (abandoning what does not bring about benefit in the Hereafter) and anything relating to zuhd causing them to digress from the moderateness of Islam towards the Christian-like celibacy.” (Dr. Yusuf al-Qaradawi, Thaqafah al-Da`iyah, pg. 94-95, Beirut: Muassasah al-Risalah)

I am bringing up this issue not to dampen down the determination of those who wish to cleanse themselves but it is so that we can be more careful in doing it. It is to avoid seeing anyone getting stuck in a cult that separates facts from their teachings or in other words, regards that the spiritualism they’re adopting is no longer dependent on the al-Quran and al-Sunnah.

In our desire to get closer to Allah, let us not digress from the truth and jump into the valley of spiritual philosophy that manufactures peculiar thoughts and surreal anecdotes. In the end, rather than bringing a person closer to al-Quran and al-Sunnah, it will cause a person to merely be intoxicated with the language and terms that he thinks others are ignorant of. A prominent scholar al-Syeikh Munna’ al-Qattan, when discussing on the exegesis of the Sufis, said:

“Sufism has turned into a conjectural philosophy disconnected from warak (devoutness), taqwa (fear of Allah) and zuhd. This philosophy contains ideas that contradict Islam and its belief.” (Manna’ al-Qattan, Mabahith Fi `Ulum al-Quran, pg. 356, Riyadh: Maktabah al-Ma`arif).

In the Muslim world, we can find various kinds of spiritual teachings and sufi groups. Some people have the misconception that the cult followers who are clad in skirts and go around in circle for hours in an intoxicated manner like in Turkey represent Islamic spiritualism. Definitely not! We subscribe to what was mentioned by al-Imam al-Syatibi (deceased in 790 H):

“The Sufis are just like other people who are not maksum (guarded from making mistakes). It is always possible for them to make mistakes, to forget and to commit sins be it minor or major. Thus, the Muslim scholars’ famous statement is, ‘The words of any individual can be accepted or can be rejected except for the words of the Prophet s.a.w.’ The Sufis are as prone to committing sins and creating bid’ah as much as the non-Sufis. It is our duty to follow the one guarded from making mistakes (meaning the Prophet s.a.w) and hold ourselves from following the one not guarded from making mistakes if there is an obvious mystification to it. More than that, we lay down everything that comes from the scholars on al-Kitab and al-Sunnah. We accept those that are consented by both sources and we reject those that are inhibited by both sources. We are commanded to follow the syarak and we are not commanded to follow the words and practices of the Sufis except for those that have been laid down (on al-Kitab and al-Sunnah).” Al-Syatibi, Al-`Itisam pg. 165, Beirut Dar al-Kitab al-`Arabi, Beirut)

Source of Strength

Narrated by Abu Sa'id Al-Khudri and Abu Huraira:

The Prophet said, "No fatigue, nor disease, nor sorrow, nor sadness, nor hurt, nor distress befalls a Muslim, even if it were the prick he receives from a thorn, but that Allah expiates some of his sins for that." [Bukhari]

After a long day at work and you’re feeling so tired you can barely remember where you park your car, remember this hadith and it will give you the strength to stay conscious at least until you are safely home.

When you have that monthly stabbing period pain and it becomes so unbearable you can hardly sit straight, remember this hadith and you will no longer need a painkiller to drive off the pain.

When your husband is acting cold and you feel that he doesn’t love you anymore (whereas he is too occupied thinking about the by-elections) and you’re overcome with sadness, remember this hadith and cheerfulness will soon reappear.

When you bump your head against the car door and it hurts so bad you feel like punching someone, remember this hadith and the soreness will quickly disappear.

When you lose your most precious belonging and you’re in distress, remember this hadith and soon you will realize that you still have a lot more to be happy about.

What is more elating than knowing that some of our sins have been expiated (which equates to better chance of getting a whiff of the sweet smell of Paradise in the Hereafter)?


Umm Hajar
Melaka

Ulama Or Professionals As Leaders?

Loose translation of ‘Ulama Atau Professional Jadi Pemimpin?’ written by Dr. Mohd Asri Zainul Abidin (http://drmaza.com)

There is a hot debate going on in PAS deliberating whether the top leadership posts should be occupied by the ulama or the professionals. Initially, I had no intention to give my thought on this issue since I did not see the need for it. However, when many put across this question in a broader perspective, of whether Islam specifies that only ulama are qualified to be the country’s leader, I feel obligated to share my opinion in this issue.

A few months back, I was interviewed by the Harakah daily. Almost all of my answers to their questions were published. In one of my responses that were not printed, I stated that, “The way some advocates of Islamic state understand the political thought of Islam requires revivification or tajdid. We should no longer tie our thinking to the cotrancept of Darul Islam as written by al-Imam al-Mawardi r.h inal-Ahkam al-Sultaniyyah.

A big portion of what’s written in that book is probably applicable to the period of Abbasiyyah governance during al-Mawardi’s time. We have the utmost respect for his scholastic achievement and status but in many instances, al-Imam al-Mawardi r.h only described the political system in his time whereas the concept of governance and politics explicated by the teachings of Islam are much more extensive than that.

In deliberating Islamic politics, we cannot afford to merely repeat the words of al-Imam al-Mawardi r.h or else we will be constricted. If the religious figures who are advocating the establishment of an Islamic state fail to be more broad-minded, they will face problems or in-fighting when they reach the stage of implementing Islam in the real world. In the end, a group of reformists will emerge among them and cause internal conflicts. Because of that, the definition of Islamic politics needs to be broadened.”

Yes, al-Imam al-Mawardi r.h. did state that one of the prerequisites for a Caliphate is that he must possess the knowledge that enables him to make ijtihad (derive a rule of divine law from the Koran and Hadith without relying on the views of other scholars) in resolving issues and concluding rulings. Al-Mawardi also stated that a Caliphate must be of the Quraish descendant. Although there are some logics in that, there is no religious text that can be used as evidence to establish that a Caliphate must attain knowledge up to the level of being able to make ijtihad.

However, there is a sahih hadith that states, “Rulers shall be of the Quraish” (Reported by Ahmad). Al-Mawardi even stated, “An imam (Caliphate) must be of the Quraish descendants because it is stated in the religious text and is an ijmak (consensus) among the ulama.” This means that of all the prerequisites stated by al-Mawardi, the Quraish specification is the one to be adhered to since it is manifested in a sahih hadith. The other specifications are only based on logic where it is stated that a Caliphate must have unflawed physique, good state of health and mind and the likes of it.

Interestingly, no one in Malaysia has ever asked whether the Prime Minister should be from the Quraish descendant. Note that Ibn Khaldun and a few other scholars had different interpretations on the issue of specifying a Quraish descendant as the Caliphate but this is not the place for me to discuss it. What I am trying to highlight is that there is a need to adopt broad-mindedness in analyzing or adhering to classical texts of which most are tied to different situations than we are presently in.

During the upsurge of the Iran revolution, Khomeini talked about the concept of Wilayah al-Faqih that assigned the leadership post to ulama. This further intensified the debate that had been going on in the intellectual world on whether a country’s leader must be of ulama. That particular concept, although was also being debated among them, had its root in the Syiah doctrine. A number of the Islamic movements present those days were influenced by such events.

Admittedly, we have seen that many heads of government who are ‘non-ulama’ in Muslim countries have failed to hold on to the principles of Islam. This in turn causes the Muslims to think that ulama should hold the country’s leadership post in order for Islam to be upheld. The truth is, all the power abuse that has been going on is in many cases not caused by the academic background of that individual. It actually stems from the principles a leader chooses to live by. In other words, even if he is not of ulama, a leader is capable to establish Islam as the governing principles of his country if he sets his heart and mind into it.

He can always get the ulama to provide him with the required assistance and advices to achieve his goal. Many leaders who are not scientists by profession have been successful in advancing the scientific and technological innovation in their countries. On the other hand, even if the leader’s academic background is in the religious field of study, he will not be able to execute Islamic based governance if he has no intention to place justness at its rightful position as commanded by the teachings of Islam.

In addition to that, another issue that mills around our community is how to define ‘ulama’. Is a person regarded as ulama merely because he is a graduate of Islamic study? Or is it because he wears a long garment and a turban? Or is it because he is known as an ‘ustaz’? In actual, the root word of ulama is ilmu (knowledge) and it refers to one who is well learned. If we want to relate the word ulama to the field of Islamic study, it carries the meaning of one who is proficient in Islamic knowledge.
Then again, Islamic study is a very broad field of study. It is further divided into branches such as ibadah (acts of worship), muamalah (daily dealings), siasah (governance), taskiyah al-nafs (spiritual refinement) and many more. Is it appropriate to say that an individual who masters only one branch of it is qualified to rule a country whereas he does not possess any aptitude in politics? Al-Imam al-Mawardi himself stated that one of the seven prerequisites of a Caliphate is that he must have the kind of thinking capability that enables him to manage the country’s political affair and protect the well-being of his people. Even if he is regarded as ulama but is lacking this aptitude, he is not qualified to rule a country.

My view is that the debate on whether ulama or the professional is more qualified to become the country’s leader is a waste of time. It is more important for us to be clear of what is it that we need from the leadership and the country’s politics. The main duty of Islamic politics is to uphold fairness and harmony based on the divine teachings.

In realizing this intent, it is vital for a leader to have both the desire and the knowledge. If he is an ulama who knows his way around politics and has the vigor to govern, he is the best to be the leader. If he has the political expertise but without the qualification to be regarded as ulama, he can still be assisted by the ulama who are supportive of his intent. This arrangement is more plausible if applied in this modern era because knowledge sharing is more integrated and structured nowadays compared to the period when those classical books on Islamic politics were written.

Problem arises when one who is ignorant or does not have the expertise in governance and politics wishes to be a leader regardless of whether he is of ulama or professionals. Because of that, the Prophet s.a.w said to one of his companions who was pious and devout named Abu Zar al-Ghifari:

“Abu Dharr, you are weak and authority is a trust. And on the Day of Judgment, it is a cause of humiliation and repentance except for one who fulfils its obligations and (properly) discharges the duties attendant thereon.” (Reported by Muslim)

However, in the case of Khalid bin al-Walid r.a, despite the fact that the Prophet s.a.w had criticized and objected to a few of his actions that were contradicting to the disciplines of war dictated by him, the Prophet s.a.w appointed him to lead the Muslim army and dubbed him as Allah’s Sword. This was because Khalid possessed the aptitude that was lacking from the other companions even though they were more knowledgeable about Islam and were much closer to the Prophet s.a.w.

Al-Imam Ibn Taimiyyah in Al-Siyasah al-Syar`iyyah fi Islah al-Ra`iy wa al-Ra`iyyah stated: “When there are two candidates for a post; one is more trustworthy and the other one has more vigor, the candidate who can bring more benefits and less harms to the position has to be given the precedence. Therefore, in leading an army, the one who is stronger and bolder – though there are wickedness in his character – is preferred than the one who is weak and incapable though he is trustworthy.”

For that reason, the Muslims’ duty is not to debate whether ulama or professionals are more qualified to govern the country. Instead, the Muslims’ duty is to look at the due responsibility that position holds within the current political framework and determine which individual is most suitable or most effective in realizing their objectives of establishing a just government that is blessed by Allah. The critical issue is not on titles or clothing but more on trustworthiness and capableness in governing and managing the people’s life.

The Danger of Democracy Devoid of Divine Principles

Loose translation of ‘Bahaya Demokrasi Tanpa Prinsip Wahyu’ written by Dr. Mohd Asri Zainul Abidin(http://drmaza.com)

To some people, democracy has become more like a religion than just a system of governance. More than that, some have even placed it at a much higher position than the principles of their religion. If we tell them that their actions contradict the principles of the religion, they will say, “We have to abide by the requirement of democracy”.

More often that not, democracy bears various interpretations. However, it all can be summarized into ‘a system that refers to the government’s adherence to the authority of the people or to the people’s voice of majority’. In addition to that, it is also stated that democracy respects the rights of the minority.

‘A government that is for the people and to the people’ is one of the interesting slogans carried by democracy. Without doubts, democracy is a much better political system compared to autocracy that favors unlimited authority by a single individual without regarding the people’s sentiments and needs.

In countries that are being gripped by tyrannical government, the people continuously dream of having a democratic government. They revere democracy as much as they revere their religion. Even more, they are willing to be jailed or die for it. Despite of the fact that there is no chapter on Paradise or Hell after death in the democracy doctrine, men are willing to sacrifice them selves for democracy. This is driven by the human need to have freedom and to be treated justly which coincidentally corresponds to the slogans being flaunted by the flag of democracy.

Many of the advocates of democracy perished without having the chance to see the voice of majority dominates their country. Who knows how many have died in captivity without having the chance to see the establishment of ‘the people’s government’ that they longed for. Nevertheless, they were eager and keen to sacrifice themselves even without the spiritual supply of religious texts on ‘jihad and syahid’ to give them strength. On the other hand, the concept of justness fits human nature perfectly and the system of democracy seemingly has a place for it in its system.

However, there is no need for the Muslim world to revere democracy. Islam provides its followers with a system called syura that is just and founded on the principles blessed by Allah. Unfortunately, the leaders of the Muslim world abandon the system of syura causing the Muslims to be ignorant of it and at the same time, the slogan of democracy being cried out by the West is reverberating all around the world. Through its democracy campaign, the West is trying to expand its political power. In the end, the slogan of democracy echoes in the Muslim world and adopted as the people’s dream.

To make things worse, many of the rulers of the Muslim world are oppressive and tyrannical and this deepens the yearning of the Muslims for the freedom to speak, to have their rights protected and to see justice prevails. Consequently, they borrow the slogan used by the West that is democracy. Moreover, the West has successfully proven that the freedom of speech and the voice of the majority are being acknowledged in that part of the world.

Therefore, the West becomes the Muslims’ political point of reference for them to have a taste of how rights and freedom feel like. In the end, the West is deemed as a model in all matters, negative and positive alike, including issues related to religion and custom. All these come about because of the wickedness committed by the Muslim rulers who confiscate freedom from the people causing them to lose their way.

Some avow that even though syura and democracy have different names but they are essentially the same. I do not wish to debate on terminology because everyone has the rights to have his own comprehension on the terminology he is using. Instead, to know what are the principles being embraced is more important than knowing the brand being assumed.

The principles of genuine syura are based on divine revelations whereas the principles of democracy are based on human thoughts. In general, democracy does not contradict Islam since the basis of governance in Islam is fairness to the people as directed by the Islamic decree. However, in principle, there is a significant difference between democracy and the principles of syura.

In the system of syura, the majority voice is respected just as the rights of each citizen are preserved. At the same time, there are principles in Islam that have to be abode by specifically the Islamic decree that Allah lays down for the benefit of humankind. If the majority voice contradicts Allah’s decree, the system of syura will abide by the Islamic decree and will not legalize the haram for the sake of ‘majority voice’. For instance, if the people wish to ‘legalize’ alcoholic drinks or gambling or adultery or homosexuality, a democracy based government has to recognize that.

On the other hand, in the system of syura, the ruler will honor the divine teachings and consequently, the majority voice that contradicts the divine teachings will be rejected. Moreover, it is the ruler’s duty to educate the people with the teachings of Allah so that the people are properly guided enabling them to differentiate between the rights and the wrongs. Majority voice is acknowledged but it is not always right. If the majority voice wishes to legalize the wrongs, we do not conform to it.

Allah says (translated as):

“And if you obey most of those on earth, they will mislead you far away from Allâh's Path. They follow nothing but conjectures, and they do nothing but lie. Verily, Your Lord! It is He who knows best who strays from his way, and He knows best the rightly guided ones.” (Surah al-An’am: 116-117)

In an electoral ballot, the voting of a prominent scholar whose brain is crammed with various analysis and researches is not much different from the voting of someone who has no education and votes thoughtlessly. If majority in a society wish for negative elements, democracy has to accept it whereas the system of syura does not. Even more, the duty of the rulers is to execute Allah’s command (translated as):

“Those (Muslim rulers) who, if we give them power in the land, (they) order for Iqamat-as-Salât. [i.e. to perform the five compulsory congregational Salât (prayers) (the males In mosques)], to pay the Zakât and they enjoin Al-Ma'rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do), and forbid Al-Munkar (i.e. disbelief, polytheism and all that Islâm has forbidden) [i.e. they make the Qur'ân as the Law of their country in all the spheres of life]. And with Allâh rests the end of (all) matters (of creatures).” (Surah al-Hajj: verse 41)

A ruler with a soul of syura islami will preserve his emotional bond with Allah that has assigned to him the power of authority for him to govern with fairness. A ruler’s faith is Islam and his fairness is for the people. A leader shall not direct his faith to the people and shall not try to make decisions for the religion. If democracy based politics is left unchecked, it will substitute divine teaching with the majority voice.

Days and nights, the power that be dreams of the people’s votes that makes it possible for them to stay in power because power is seen as the people’s trust only and not Allah’s trust. Similarly, the opposing political party that also has complete faith in the principles of democracy will do anything to get the people’s support. In the end, money politics is born. To gain votes, politicians will backstab each other, sacrifice the principles of their struggle and many more. It is to the extent that even the ones carrying an Islamic slogan will change their belief to gain votes or keep tight-lipped about the wrongdoings done by their voters.

In Malaysia, we will see the principles of Islam being abandoned one by one amidst the obsession to gain the people’s support or to win the ballot. The party carrying an Islamic brand is also holding themselves from doing anything when they see that by upholding their principles, it does not benefit them. That is the bad side of democracy that is based on the people’s voice without divine guidance.

I am not suggesting that the name democracy is changed into syura. The point that I am trying to make is that as a Muslim, no matter what is the name of the system that we use or that we have to interact with, we must always apply it based on the divine teachings. We have to have our own distinctive form of principles. If we are incapable to change the name then probably the name democracy can be used. However, the principle that we have to embrace as Muslims is the system of syura that is founded on the duty that a ruler will be questioned about in front of Allah.

If not, democracy will overwhelm the principles of Islam and will cause both the rulers and opposition to lose their idealism. They will be so engrossed in trying to cope with the people’s desire that is being influenced by various requirements of globalization. In the end, both the rulers and the opposition strive to fulfill the whims of the people rather than educating and guiding them. As a result of that, the country is ruined.

Why Do The People Feel Frustrated

Loose translation of ‘Mengapa Rakyat Tidak Puas Hati?’ written by Dr. Mohd Asri Zainul Abidin (http://drmaza.com)

As I am writing this article, I am on my journey to Prague yet again. This time, I will meet with a big group of Malaysia’s future doctors. Last week, I was in Doha and Dubai meeting with the Malaysians there who live a comfortable life, thanks to the overflowing wealth of those two gulf countries. Most of them are professional Muslims.

However, based on my observation, it seems that these professionals are holding a feeling of dissatisfaction, or probably even hatred, against the country’s political power. They are specifically disappointed of the way a lot of individuals in the governing political party are behaving. Furthermore, during my meetings with our students oversea, I also noted that they are holding similar sentiments especially those at PhD level.

Perhaps, the exceptional exposure on facts and on the reality of the world that they receive abroad has molded such judicious character in them. I am trying to identify the factor that brings about this feeling of dissatisfaction. Because of that, for the sake of upholding the Freedom of Journalism and for the benefit of the government itself, I hope that Mingguan Malaysia will continue to grant me the opportunity to speak truthfully about this issue.

These last few days, both my cellular phone and my email account have been filled with messages from Malaysians of all levels commenting on the formation of the new cabinet. Different feelings and criticisms were sent to me with the hope that I would issue my opinions in the media or internet whereas I have actually expressed my view on the formation of the new cabinet before.

In my commentary, I suggested that in dealing with the present political phase, in addition to ensuring that the new line up of cabinet is transparent and has a clean track of record, a number of the opposition members who have the right qualifications ought to be appointed to hold positions in several government departments or at least as deputy ministers. This approach has an element of surprise in it and it shows the government’s genuineness in their effort to be more transparent and to share their inspiration with the rakyat. There is no need to form a new coalition.

Speaking of the people’s aspiration, what is exactly the people’s aspiration? Whether they realize it or not, there are five basic social values that the citizens of a country hope for or expect the government to provide for them as stated by the International Relations Theory namely security, freedom, order, justice and welfare. As a Muslim, I would like to add in one more basic value that is the institution of Islam as the principle that governs those basics.

This is aligned with Allah’s statement in Surah al-Nur verse 55 (translated as):

“Allâh has promised those among you who believe, and do righteous good deeds, that He will certainly grant them succession to (the present rulers) in the earth, as He granted it to those before them, and that He will grant them the authority to practice their religion, that which He has chosen for them (i.e. Islâm). and He will surely give them in exchange a safe security after their fear (provided) they (believers) worship Me and do not associate anything (in worship) with Me. But whoever disbelieved after this, they are the Fâsiqûn (rebellious, disobedient to Allâh).”

When these basic values vanish, either all or some parts of it, we can expect to hear the sound of the rakyat’s anxiousness and dissatisfaction everywhere. At that time, any faction that calls for the resuscitation of these basic values will be supported by the rakyat regardless of whether they use the kampong lingo or the city lingo. Those commoners may not be well-versed enough to understand the academic justifications behind these basics but their feelings and instincts as civilians tell them that they need to be provided with these basic values. The higher a person’s education is and the more exposed he is to knowledge, the more sensitive he gets towards this need.

Let us look at these basic values from the angle of a citizen before we look at it from international level. Residents in any country need to have their safety protected from both external and internal threats. They require their country to have a sturdy national security and a steadfast government. They also require their daily living to be well protected.

These days, the number of crimes in Malaysia keeps on increasing everyday. The rakyat lives in fear, worried about the safety of their life and possessions. Murder, acts of torture, robbery, theft and various other crimes are threatening the rakyat’s wellbeing. Shops and residences commonly become the targets of robbery and theft. This causes the rakyat to feel that the government is weak and fails to function properly. It is even worse if their trust on the national security division has diminished.

In addition to the need to have a trouble free country, the rakyat also needs to have freedom in their life. Their basic rights in exercising their belief, ownership, education, giving opinions and the likes of it must be granted. True, freedom has its limits that correspond with the norm and principle of a country without which, the country’s state of affairs will ruin. However, that limit must be defined for the sake of the country and not for any individual politician in power.

When their basic freedom is taken away from them, the people will see the government as their enemy rather than their protector. They hope that the country’s regulation and system of justice can function properly and honorably. A good regulation has to be firm and serves everybody without bias. Each citizen must be treated equally. Do not let anyone get around the regulations or law only because of his title or his political position. No Sultan or King or political ruler can rise above the established law and regulations. Do not let anyone gain a title or a reward from the government without following the procedure.

In executing the law, each offender must be penalized impartially without any prejudice or oppression. If this is lacking, the rakyat’s trust will vanish and they will start to regard the government as untrustworthy and unjust. Furthermore, the people are hoping that the government can safeguard their wellbeing. The government must strive to place a good policy that allows the rakyat to have a comfortable life, as defined from the economic perspective, and to have the basic necessities essential in this era. The government must also fertilize the development of economy, provide equal opportunity, overcome poverty and provide the rakyat’s basic needs such as education and medication especially to the less fortunate and so on.

As I have mentioned before, as a Muslim, I do hope that these basic values are established based on a comprehensive and blessed principle. Islam as a just religion guarantees the provision of these basics to all including the non-Muslims. When a government of a country, in which Muslims make up the majority, fails to adopt Islam as the governing principle, the feeling of dissatisfaction will brew among the Muslims.

We have to be conscious of the fact that majority of Muslims all over the world want Islam to be the principle and foundation of the establishment of their country. This fact was concluded by John L. Esposito after performing a survey and study on this matter all around the Muslim countries. He stated this conclusion in his book titled ‘Who Speaks for Islam’.

For this reason, if the rakyat is disappointed or dissatisfied with the existing authority, the government ought to perform a self-evaluation and see whether those basic necessities are being religiously provided or if there is any obvious inadequacy. I believe that the government can easily win back the sentiment of the rakyat if the defects are amended such that the rakyat starts to feel comfortable again and can sense that the government is actually functioning as the provider of those basics.

Also, governments of any country must be conscious of the fact that the easy access to technology in the modern world we are living in today makes it difficult for the government to hide their errors and flaws. Any violations done against these fundamentals will instantly be publicized and become the main topic of discussions everywhere that in the end, leads to the rise of the rakyat’s dissatisfaction. If it is left untreated, it will turn into a cancerous grudge that is incurable.

I may not wish to comment on the new line up of cabinet but I wish to ask them or convey my hope to them to guarantee that the rakyat will be provided with these basics. If they fail to do that, the feeling of dissatisfaction will remain and cannot be treated with even an ocean of slogans and promises.