Tajdid: A Necessity to the Ummah

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Unity Government and Islamic Brotherhood

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Allah says (translated as):

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

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

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

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

Islamize Politics or Politicize Islam?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Abu Huraira r.a narrated:

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

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

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.

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)

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.