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.

Salaam To The New Prime Minister

Loose translation of ‘Salam Buat Perdana Menteri Baru’ written by Dr. Mohd Asri Zainul Abidin (http://drmaza.com)

Malaysia has a new Prime Minister. This is a result of the fact that leadership is never static. Leaders come and go. No one can hold the sky up forever. Malaysians have better luck than citizens of other countries because both of our leaders resigned voluntarily. They walked out when they saw the need for it. A dictator who is overwhelmed by power and oppression does not embrace such practice. It is hoped that this dignified value will live on.

Yes, leaders come and go. Likewise, people live and die regardless of whether they are commoners or the privileged. However, the manners and kindness of a leader will be talked about generation after generation. Many leaders have left this world for hundreds and even thousands of years but their deeds are recorded on the pages of history and being read time and time again. People will praise and follow them if they performed good deeds. They will instead be disgraced and detested for their bad deeds.

More importantly, each one of the leaders will have to come face to face with Allah the Most Just. All of his actions will be evaluated and questioned. If he performed good deeds and justness, his rightful place is Paradise that is brimming with bliss no one can ever imagine. If he committed oppression then a terrible penalty will wait for him in the Hereafter.

No one can probably object to the tyranny committed by a leader in power. Its traces may be kept hidden or even justified by their flatterers. Probably, in this world, no one can avenge their acts of injustice and the consequent pain suffered by the people. It can even be overlooked by history. However, the Lord Almighty states in His Book (translated as):

“Consider not that Allâh is unaware of that which the Zâlimûn (polytheists, wrong-doers, etc.) do, but He gives them respite up to a Day when the eyes will stare in horror. (They will be) hastening forward with necks outstretched, their heads raised up (towards the sky), their gaze returning not towards them and their hearts empty (from thinking because of extreme fear).” (Surah Ibrahim verse 42-43)

Right from the beginning, my writing has always been directed to all factions without any hint of partiality. The intention was none other than to observe the principles that I have faith in. Accept this monologue with an open heart. When a person gains a leadership post, many will congratulate him. Yes, we may do that as a gesture to show that his appointment is respected by the people.

However, in reality, the trust and responsibility of being a leader imposes a huge hazard to a person. The hazard is more prominent than the pleasure that it also brings. Because of that, the Prophet s.a.w warned us against the danger that a leadership post can inflict on us if it is not managed properly. He said,

“You people will be keen to have the authority of ruling which will be a thing of regret for you on the Day of Resurrection. What an excellent wet nurse it is, yet what a bad weaning one it is!" (Reported by al-Bukhari)

Moreover, he also stated,

“Allah does not entrust to his bondsman the responsibility of managing the affairs of his subjects and he dies as a dishonest (ruler) but Paradise is forbidden by Allah for such a (ruler).” (Reported by Muslim)

For that reason, when Khalifah ‘Umar bin Abd al-Aziz was appointed as the Caliphate, he became speechless and disturbed. After the appointment, the nobilities who had been waiting for his appearance whispered to his son and asked why his father had not yet appeared in public. His son said,

“Since his appointment as the Caliphate, my father has been continuously praying and crying. When my mother went into the room to see him, she saw tears falling down his cheeks and wet his beard. When asked why, he said, “O Fatimah! The affair of Muhammad’s followers of various races has been bound around my neck. It makes me think of the poor, the hungry people, the sick who are suffering, the commoners who live in difficulty, the oppressed and exploited ones, the faraway war prisoners, the frail elderly, the ones having to feed a big family with meager pay and the likes of them who live in all corners of the countries. I know that my Lord will question me about them in the Hereafter. I am worried that I will not have enough justifications to defend myself and that makes me cry.” (Refer to Mahmud al-Baji, Muthul ‘Ulya min Qada al-Islam, 144).

Many, including the religious cluster with personal interest in minds, will flock to accompany a leader or a ruler. They probably have composed melodious verses to glorify and praise the ruler with the hope that the ruler’s power and wealth will flow into their pockets. I am not interested in such reward.

It is true that I have built relationships with many leaders and rulers but I have not had the time to memorize beautiful verses to recite in their presence. If I wish to recite such verses in the future, I would like to recite it with full sincerity and not pretentiously.

Today, we have a new Prime Minister. We pray that Allah will always bless us by endowing the attribute of trustworthiness and justness to our new leader. We pray that Allah will give him strength in enjoining good and forbidding evil. Although most leaders are aware of their assigned duty but they need to be reminded every now and then. They need to consistently refer to Allah’s command that states (translated as):

“Verily! Allâh commands that you should render back the trusts to those, to whom they are due; and that when you judge between men, you judge with justice. Verily, how excellent is the teaching which He (Allâh) gives you! Truly, Allâh is ever All­Hearer, All­Seer.” (Surah al-Nisa: verse 58)

They need to always listen back to the speech uttered by Abu Bakr al-Siddiq after he was appointed as the Caliphate. With a soul that was bursting with faith, Abu Bakr stated:

“I have been given the authority over you, and I am not the best among you. If I do well, help me; and if I do wrong, set me right. Sincere regard for truth is loyalty and disregard for truth is treachery. The weak amongst you shall be strong with me until I have secured his rights, if God wills; and the strong amongst you shall be weak with me until I have wrested from him the rights of others, if God wills. Obey me so long as I obey God and His Messenger. But if I disobey God and His Messenger, ye owe me no obedience.” (Ibn Athir, Al-Kamil fi al-Tarikh, 1/361).

The leaders in this country need to be cautioned on many issues and one issue in particular is that many among them always have their reputations contaminated by their cronies and wives. Therefore, they must be careful about this matter. How can a leader control a country if he fails to control his followers or family? These two groups of people, if they are immoral, can jeopardize the reputation, credibility and transparentness of a leader.

The Prophet s.a.w said,

“No Caliph is appointed but has two groups of advisors: One group advises him to do good and urges him to adopt it, and the other group advises him to do bad and urges him to adopt it; and the protected is the one whom Allah protects." (Reported by al-Bukhari and al-Nasai)

A ruler must be close to the people’s heart and not just close to the crony’s and the ‘towkey’s hearts. Be the kind of leader as stated by Muhammad bin Ka’ab al-Qurthubi when he was asked to describe the justness of a ruler:

“Be a father to the youngsters, a son to the elderly and a brother to those of the same age. Punish the people to the extent that matches their mistake and capability. Do not strike because of your anger even by one strike since that will bring you in among the extremists.” (Ibn Muflih, Al-Adab al-Syar‘iyyah, 1/202).

Yang Amat Berhormat Prime Minister, from afar, I wish you congratulations and condolences. Congratulations on the trust given to you by our country and condolences on the burden of duty that you have to shoulder. The country and the nation yearn to see justness and wisdom in their leader. Have mercy on the people and Allah will have mercy on you!

What Is The Remedy For Our Confusion

Loose translation of ‘Apakah Penyembuh Kekalutan Kita’ written by Dr. Mohd Asri Zainul Abidin (http://drmaza.com)

Lots of emails have been sent to me by those who wish to express their grievance over the current turmoil that is sweeping across our country. Some wrote that they get suffocated thinking about the issues of the Muslims in our country. Some stated that they have given up and do not want to think about it anymore. Some mentioned that they felt cheated by the manners of the politicians they have been supporting. Some asked for the solutions for this crisis and many more.

If we suffer from an illness, we should not be curing only the obvious symptoms. We should treat the root or the cause of that illness. If not, it will attack us again. By knowing the cause of the illness, even if we fail to address it, it will compel us to always be on our guard in the future or coerce us to remind the future generation that “Prevention Is Better Than Cure”.

The commotion occurring today, has it just started yesterday or has it been going on for years? The seemingly deadly cancer threatening us today, has it just emerged at a time when the doctors identify it or has it been around for years? Many illnesses cannot be cured because the patients only go to see the healer at the last minute when they are on their deathbed. It is not impossible to cure it but at that time, it is hard to find a comprehensive solution.

Yes, in many instances in our life, Islam is only referred to when the situation has become critical. For example, in a marriage, Islam provides a complete package for us to adopt starting from the proposed list of characters in choosing a partner, the simple administrative affair in getting married, living the marriage life based on Islamic disciplines, the duty of a husband, wife and children, the rulings on nushuz (disloyalty and ill-conduct towards one’s husband) right until the chapter on talaq (divorce) when it is clear that the marriage no longer provides any benefits to the family.

It is unfortunate for a Muslim couple if they refer to the Islamic rulings only when they want to get married and get a divorce. Whereas in going through their married life starting from the time they choose their partners, the rulings that they apply in a marriage, the duty to educate wife and children on the teachings of Islam and many more, they have never paid any attention to the Islamic rulings. They merely ask, “What is the immediate solution that Islam can offer to my disturbed marriage?” How is it possible for them to ask for an immediate solution whereas they have let the cancer to spread for so long?

Similarly, the political crisis in our country did not only start yesterday or the day before. However, it started with the crisis of principles, manners and journey that has now achieved an advanced age. Is the political system that we have embraced for so long based on the principles of Islam? We also should be asking when was the precarious political rivalry and hatred inseminated. What was the reason behind the supremacy of partisan brotherhood over the Islamic brotherhood taught by Allah and His Messenger? Political rivalry at village level up to urban level consistently depicts the obsession over power and political fanaticism of which both contradict the divine principles of Islam.

Subsequently, when did the people start losing their trust on the politicians? Personally, I see that many of the political leaders who hold important posts in our country display arrogant manner and attitude. Even worse, their ‘misconducts’ have become the topics of discussion among the masses. Because of that, the people lose their trust not only on the politicians but the distrust also spreads to other systems including the court and the police.

It is not like the governing political party cannot be transformed but there has to be an earnestness in the effort to remove all the cancerous elements that have nestled in its body even though that cancer is in the form of a VIP. If not, the new generation will continuously have prejudice against them.

In many instances, people tend to lose their principles when it involves politics. What was illegalized yesterday may be legalized today. For example, party hopping is deemed as either legal or illegal by the politicians based on whether it benefits their politics or not. Similarly, the regal system is upheld if it benefits them and is disrespected if it does not benefit them. Money politics is deemed as halal or haram based on who the contributor is.

In case of forming an alliance with a ‘kafir party’, the term kufr and Islam is used not based on the principles they hold but based on who they ally themselves with. If we based it on principles right from the start, we will always be consistent in making decisions based on the principles that we embrace. We will ask, based on the principles, does the act of party hopping conform to the virtuous conduct taught by Islam? Is receiving the money that corrodes transparency allowed by the Islamic ruling? Does Islam teach us to make the regal system or all the royal traditions in such way? There are many more issues that we can raise. If we sincerely wish to make a judgment, we must do it unreservedly and be dependent only on Allah.

I feel sad to see how political dispute can sometimes erode the Islamic manner and value in our souls. In the world of internet, damnation, obscenity and curses have become the plaything and adornment of the political supporters. Even more saddening is when that disgraceful act is done using the name of Islam. In the end, the sanctity of this religion is tainted by political voracity.

I read the comments made by the supporters of a certain political party concerning the statement of the Mufti of Perak Dato Seri Harussani Zakaria who prohibited the people from going against the decision of the Sultan of Perak. Those comments are adorned with vulgarity and swearwords, the kind that makes us feel reluctant to read. Yes, personally, I do not agree with many of the views and opinions made by the Mufti of Perak. However, cursing and blaspheming at someone who has given his own distinctive contributions to the society is not a conduct that is taught by Islam.

Unfortunately, I have also seen firsthand a recording that shows a political leader in Pahang displaying a vulgar sign when campaigning for an election. That proves the fact that the manner of the top people will become a bad example to the people under their leadership. In a hadith from al-Imam al-Bukhari narrated from Anas bin Malik: “The Prophet was not one who would abuse (others) or say obscene words, or curse (others”.

Looking at problems such as these, it drives us to be conscious of the two matters that require reformation in our country. First is to re-look at all the foundations and systems being employed in this county and determine how far it fulfills the principles established by Allah and His Messenger.

Second is to revert to educating the Muslims, leaders and the nation so that they have disciplines in their principles, actions and manners conforming to the teaching of Allah and His Messenger. It means that the institution of Islam at the fundamental level as well as its assimilation must be performed with the condition that the interpretation of Islam has to be established on earnestness and knowledge that is independent on any partisan and political interest.

I call upon all the advocators of change to learn from the current crisis and appreciate how much we need the genuine Islam that is free from sectarian, traditional, racial, partisan and other similar interest. We only need to revert to Allah and His Messenger. This has been mentioned by al-Syeikh Nasir al-Din al-Albani r.h:

“When it is absolute that “Verily, al-Din in the eyes of Allah is Islam”, it is not possible to comprehend what is required by Allah except through Allah’s Messenger. Verily, there is no path that can lead us to him except through the knowledge on his Sunnah. Subsequently, there is no means to take us to his Sunnah except through the field of hadith. Thus, it is upon the duty of the Muslims be it the leaders or the followers, the missioners or the subjects of their mission, to believe with us that there is no way to realize the calls we have made that is the attainment of justice and peace and the establishment of Allah’s rulings on the face of the earth except by calling for and practicing the Sunnah and educating the Muslims with Sunnah. It is not by depending upon the worldly law created by humans, the opinions of certain individuals and the partisan standpoints. All those will cause the ummah to be further divided and become more distant from the ultimate destination.” (Al-Albani, Sahih al-Adab al-Mufrad pg. 8-9 Saudi: Dar al-Sadiq)

Polygamy: Are We Pro-West or Pro-Islam?

Loose translation of ‘Poligami – Pro-Barat atau Islam’ written by Dr. Mohd Asri Zainul Abidin (http://drmaza.com)

I spent a long time thinking of writing about the topic of polygamy in this column. After this, surely some of my long time enthusiastic female readers will withdraw themselves or feel uncomfortable. If I may, I would like to still touch on this topic to counter the logic presented by the secular feminists who attempt to judge this issue using western mentality.

In general, the Western community regards that it is normal for a man to have a kept woman or a mistress. Furthermore, it has become a trend in the West for couples to live together just like husbands and wives outside of a legal marriage. To change or multiply the number of mistresses one has is not considered peculiar.

In spite of that, their thinking and law does not agree to a man having more than one wife or to be specific, practice polygamy. To them, polygamy is full of elements that degrade women or is brim with factors related to men’s voracious lust. On the other hand, having a kept woman or extramarital affair with a woman is not degrading or does not represent the voraciousness of lust.

The exploitation of every curve of a woman’s body by their media is also, to them, a symbol of a woman’s liberation and freedom. As for a Muslim woman who willingly covers their body, they see it as the symbol of oppression or disaffirmation of a woman’s right.

It is unfortunate that the ‘reckless liberal’ mainstream currently haunting some quarters, our country not excluded, who display themselves as the advocators of women’s right have swallowed this western way of thinking and consequently, they turn the issues of polygamy and hijab as their targets to attack.

Back to the issue of polygamy, what has always been brought up is that it denies women of their rights or degrades women whereas the difference between a second or third or fourth wife and a kept woman is enormous.

Other than the issues of halal and haraam seen through the eyes of the religion, a woman that is legally a wife has legal rights over her husband, rights to receive financial support, rights over bloodline, children, justness in allocating days and wealth, rights to be respected and loved, rights of not to be abandoned when the husband gets bored of her and various more.

As for a mistress who is being ‘used up’ secretly or openly, she can be abandoned without words when the man gets bored of her and be devoured when he has the lust for her. She does not have any rights that she can lay claim to under the sanctity of a marriage.

They pour scorn on polygamy but regard the practice of keeping mistress as a normal phenomenon. Polygamy, in their eyes, brings forth injustice among women. They should be asked if the practice of having mistresses is fair to women. Also, is ‘married life’ outside of wedlock an honor to women?

Majority in the Western society believe that Islam is the only religion that permits polygamy whereas originally, a Christian man was allowed to have as many wives as he wished since Bible did not put a limit to the number of wives one could have. It was only in the recent centuries that the church limited a man to have only one wife.

Polygamy was also allowed in Judaism. This is as reflected in the Law of Talmud where it is narrated that Prophet Abraham had three wives and Prophet Solomon had one hundred wives. The practice of polygamy continued in Judaism until Rabi Gersorn Ben Yehudah (960-1030) issued an order that prohibited it. However, the Jewish Sephardic community who lived among the Muslims continued to practice polygamy up until 1950. Yet, in the West, the pragmatic trend of life that they created has replaced the religion.

When Islam allows polygamy, as in other cases, it also asserts its rules and disciplines. Good manners and justness is obligated to not only those who are polygamous but it is also incumbent on the monogamous to act virtuously and justly towards his wife.

If negligence exists in a polygamous marriage, it does not mean that polygamy is bad but it is because of the wrong attitude being employed by those involved in it. How many of those who are monogamous but abuse their wives, irresponsible towards their families and many more? Just because their actions are wrong, is monogamy then to be prohibited? This proves how muddled the thinking of the liberal cluster is.

A lot of married women sent emails to me stating that they cannot accept it if their husbands want to practice polygamy. Yes, that is a feeling commonly shared by most women. Even more when their husbands have not been performing their husbandly duty properly even before practicing polygamy.

When Allah and His Messenger allow polygamy, surely there is wisdom behind it. Polygamy is a medicine that is consumed when needed and is left untouched when it is not needed. In its history, polygamy has been proven to save a lot of women who lost their husbands such as the widows of soldiers who died for the ummah. They might still be young and needed protection. If it was left to the bachelors, they usually only looked for maidens to be their wives. Who then would shoulder this responsibility of protecting the widows? Commonly, stable and mature men are capable to handle them and most of these men are already married.

I see that in our country, polygamy is capable to help women who have just embraced Islam of which, in most cases, there are no bachelors that can care for them well enough.

Women, just like men, are susceptible to illness and sexual shortcomings. If a husband fails to perform sexually, the wife has the right to request for the marriage to be dissolved. If the wife is sexually deficient, it is not proper for a weak and sick woman to be abandoned. However, at the same time, the husband’s desire has to also be acknowledged. Polygamy can resolve all that.

Similarly, if a wife is incapable to conceive, is it proper for the husband to divorce her? Polygamy is the solution for the desire to have progeny. Because of that, Islam allows polygamy because it is a remedial solution.

Probably, some wives are incapable to meet the ‘strong’ sexual desire of their husbands. Polygamy is also the solution to this burden. Sometimes, there are men who have the credibility that qualify them to have more than one wife to whom he will be able to provide just and equal treatment.

Therefore, in the history of Islam, polygamy that was practiced by the prominent figures of Islam brought forth goodness in the field of knowledge, expanded family and bloodline. There are many more wisdoms behind polygamy which will make up a very long list. Regrettably, the pro-West or ‘liberal Muslims’ cluster assert that their objective in opposing polygamy is to protect women as if, to them, those who are not first wives are not women. Each individual whose gender is female, including the ones who are becoming second, third or fourth wives, is considered as women and not only first wives. Their feeling and need too falls under the basic and rights of women that has to be respected.

I have once stated that sometimes the system of Islam can be likened to a drugstore in which various kinds of medicines are available to treat all kinds of illness. Just because some of the medicines being sold do not match with our illness, we shall not think that those medicines must be destroyed. Polygamy is a remedy for an illness that matches its prescribed symptoms which include prevention of adultery and helping women. Those who do not have the need for this remedy, they are not asked to consume it.

Polygamy is also a solution for the desire to love that gets out of control. In this era, it is so easy for a man to get a woman using the haram way. When there is a man who wishes to get married, even though by means of polygamy that can lead him to face many risks, I feel that he has to be respected since he has the conscience of the duty he is obligated upon towards women.

It is just that, unfortunately, polygamy has been misused by men who are irresponsible and in the end, contaminate that blessed institution. To make it worse, the anti-polygamy group only highlights the bad examples and disregards the abundant good examples. Respectable and capable men should come forward and display the good examples in implementing polygamy. As for those who are incapable and incompetent, do not consume this medicine since it is not prescribed for you.

O Politicians! Are These All Worth The Effort?

Loose translation of ‘Orang Politik! Berbaloikah Ini Semua?’ written by Dr. Mohd Asri Zainul Abidin (http://drmaza.com)

It is so disheartening to talk about the political commotion currently occurring in our country. Even though I am now located so far away in Lampeter, I can still feel the heat that is radiated by Malaysia’s political turmoil. Of late, at times, I get emotionally weary of reading the news from our country. All are about nothing but political confusion.

On the other hand, comforting news such as the successful academic achievement of Nik Nur Madihah Nik Mohd Kamal despite coming from a poor family does not become the hot topic being discussed by our community. Probably the media would publish reports on it for just one or two days. However, it is probably not tasty enough to be indulged in with friends as a feast to the ears, not as juicy as listening to political gossips.

Education and knowledge is essential for everyone while rapacious politics and ‘power mania’ are only for those who are stupefied by the Devil. I even read in one news source that some stuffs purportedly related to witchcraft were found under the Prime Minister’s desk. Lately, political news sounds more and more peculiar. Matters that should be kept confidential are revealed for all to know. Matters that should be disclosed to the public are being kept secret.

Because of that, the people start asking, “Whose hands are responsible for that?” For someone who is currently living far away in Lampeter, United Kingdom a place regarded as remote but is tranquil, surrounded by greenery, with fresh air and a relatively friendly community, I can still feel sickened and nauseated by the political news coming from our country. As for the people who cares and are living in the country, the news certainly sound even more revolting to them.

Or, it can be that the people in our country have come to a point where the stories about the politicians’ deceitfulness and scandals are regarded as a form entertainment similar to the gossips about artistes whereas there is a clear distinction between the two groups. Artistes’ gossips do not yield as bad of an impact as the deception committed by the politicians involving graft, abuse of power, fracturing the society in their effort to guard their interest, wasting the time of the rakyat and waging the rakyat’s future.

Reading the news about politicians stabbing each other, hating each other in their pursuit for power, pouring out money and wealth to gain position, revealing each other’s shame and many more, instigates angst and uneasiness in one’s heart. Because of power, their talks are full with curses and animosity.

Among the friends of the politicians, there are more hypocrites than the honest ones. The praises given to the politicians consist of more lies than earnestness. Just as stated in a song: This is life’s drama, on this worldly stage one pretends. Lies and deceptions accomplish the goal, goodwill and wealth encapsulate sin.

We can’t help but to feel puzzled by the politicians. What kind of narcotic have they consumed that generates the willingness in them to occupy such unpleasant world? What are they after that drives them to unhesitatingly brazen out such violent storm of spiritual and emotional pain? Are they chasing after power that is without happiness? Or probably power with suffering? Or, is pain acceptable as long as power is attained? Or, do they actually fail to find the true pleasure in life? Or, probably they are like the ones as described by Allah in al-Quran (translated as):

“So let not their wealth or their children amaze you (O Muhammad ); In reality Allâh's plan is to punish them with these things in the life of the this world, and that their souls shall depart (die) while they are disbelievers.” (Surah al-Taubah: verse 55)

Throughout the world’s history, there are countless records of political accounts that are brimming with painful and torturing chapters. One who is possessed with greed for power is actually brainsick and may behave abnormally. He may lie, betray others, involve in graft, oppress others and even commit a murder driven by the uncontrollable madness. He does not think twice to sacrifice anything for the sake of obtaining power.

One thing for sure is that if we look closely, we’ll see that they have actually lost their common sense, happiness and tranquility. They have a barren soul. The fearful silhouette of their sins and fear of losing power haunt them at all time and in every corner. They become nervous when they are alone without having followers around. It can also be that the nervousness is stemmed from the nightmare they are having worrying about losing their influence. That is how a person will be when Allah and the thought of the Afterlife are missing from his soul.

The advocators of truth who fight for the sake of Allah are probably suffering and tortured too. They are also probably being tested with physical suffering and emotional burden. However, their faith, sincerity and their hope for Allah’s reward acts as a constant reliever for the torment. More than that, the agony can even transform into pleasure when they sense that the test and misfortune is actually a cause for gaining rewards as well as for the expiation of their sins.

They have a big soul because they have the most majestic being to rely upon. It is as always stated by fighters of Islam, “If I am jailed then it is a time-out for me. If I am expelled from my country then it is a retreat for me. If I am killed then it means that I have achieved syahid.” The fighters of truth are always calm because the path they’re heading to is obvious to them. Allah says in Surah al-Nisa’ verse 104 (translated as):

“And don't be weak in the pursuit of the enemy; if you are suffering (hardships) then surely, they (too) are suffering (hardships) as you are suffering, but you have a hope from Allâh (for the Reward, i.e. Paradise) that for which they hope not, and Allâh is ever All­Knowing, All­Wise.”

Threats, intimidation, vilification, oppression and all forms of pain are felt by politicians as well as non-politicians. However, the difference between those who strive to uphold the truth for the sake of Allah and those who strive for the sake of their belly is that tranquility and the fineness of an enchanted heart is owned by the first group.

The first group comprises of the advocators of the truth for the sake of Allah no matter on what stage they perform; da’wah, politics, economy, education or whatever. In their struggle, they will brazen out all obstacles by drawing themselves closer to Allah, hoping for his rewards and forgiveness as well as submitting themselves fully to Him. Victory or defeat will be regarded as a pleasurable sacrifice that a servant makes for the Lord.

Allah says in Surah Ali ‘Imran verse 173 (translated as):

“Those (i.e. believers) unto whom the people (hypocrites) said, "Verily, the people (pagans) have gathered against you (a great army), therefore, fear them." But it (only) increased them in faith, and they said: "Allâh (alone) is sufficient for us, and He is the best Disposer of affairs (for us)."

Because of that, it is revealed in history that political power was incapable to destroy sincere fighters regardless of how prevailing the political power was. Even though the fighters’ bodies were tortured and their wealth was confiscated but it was the soul of the rulers that ended up suffering. Nevertheless, the perpetual existence of the two groups is always recorded in history even though they have to face many difficulties.

In every era, there will always be advocators of the truth who strive for the sake of Allah and have to face all kinds of tribulation in their pursuit for Allah’s blessing and the promised Paradise. Similarly, in every era, there will always be a cluster that is hungry for power, a syndrome caused by the madness disease that infiltrates their inner beings. In their minds, power is the source for happiness and joy. They forget that so many people who are in power have actually lost the pleasure of having a blissful soul. The Prophet s.a.w said,

“"You people will be keen to have the authority of ruling which will be a thing of regret for you on the Day of Resurrection. What an excellent wet nurse it is, yet what a bad weaning one it is!” (Reported by al-Bukhari)

Yes, not all about politics is bad. In fact, it is an Islamic duty to politick to uphold the truth guided by the disciplines taught by Allah and His Messenger. We need politicians who execute their leadership duty based on the divine revelation. However, if the politics is full with stories of greed and voracity just as we commonly heard of, it is actually a mere drama about people who have lost their happiness, whose souls are sick and disturbed.

As a final point, we would like to ask this question to these people who are competing fiercely everyday, “Are these all worth the effort?”