Loose translation of ‘Maulid: Antara Sejarah Dan Amalan’ written by Dr. Mohd Asri Zainul Abidin (http://drmaza.com)
Muslim scholars have been differing in determining the exact date of the birth of the Prophet s.a.w. The hadith reported by al-Imam Muslim only states that he was born on Monday without mentioning the specific date. One who reads the major manuscripts of Islamic history such as al-Bidayah wa al-Nihhayah by al-Imam Ibn Kathir (deceased in 774H) will find that there are many different views concerning the exact day and month in which the Prophet s.a.w was born.
Those who hold the view that he was born in the month of Rabi’ul Awwal have different opinions in determining which day of the month. The dates being proposed are the 8th, the 9th, the 12th as believed by many people, the 17th and many other dates. In addition to that, some scholars believe that he was born in the month of Ramadan and they have their own lines of reasoning to back up their claim.
Whatever it may be, it is more important to note that all scholars from the East or the West, the North or the South, have never argued about the birth of an individual named Muhammad bin ‘Abdillah to whom the Muslims subscribe as the last Messenger of Allah. In this sense, he differs from Jesus as portrayed by the West. Some of their researchers even doubted the birth of Jesus.
The birth of the Prophet s.a.w is a very important event because it epitomized the birth of a new chapter for humankind. Determining the date or month accurately is not an important factor. Not being able to accurately determine someone’s date of birth does not mean that the person does not exist. So many prophets, prominent figures and individuals have untraceable dates of birth but they were real and had painted their marks on the pages of history.
Among the reasons that contribute to the scholar’s inability to determine the Prophet’s date of birth is because the Prophet’s companions did not celebrate that date. It is stated in the history of Islam that of all Muslim generations, they were the ones who loved him the most. In spite of that, they never held a special celebration to commemorate his birth because they did not observe the Prophet s.a.w performing such practice.
Moreover, Ibn Kathir narrated that when it was suggested to Saidina ‘Umar to start the reckoning of Islamic year from the Prophet’s date of birth, he rejected it. Instead, the great Caliph chose the year of the Prophet’s migration to Medina as the start of count. It was not because the Prophet’s birth was insignificant but the migration signified the beginning of triumph and the history of Islamic struggle. To a Prophet, it is of utmost importance that he is being followed and not only being celebrated. The Christians in the West celebrate the birth of Jesus every year but is the way they live their life similar to what Jesus taught them?
Days went by and the world of Islam rose and fell amidst various political crises that in the end gave rise to mazhab (school of thoughts). Shia that used to be a political mazhab metamorphosed into a religious mazhab consisting of various streams of thought. A situation where politics was shaped by Islam faded away and was replaced by one where Islam was shaped by politics. Consequently, religious comprehension was built on political blocks rather than having Islam emblazoned the political thinking pattern. Thus, competition over power took place fueled by political agenda with Islamic elements embedded into it. In the end, the Muslim society disintegrated and went separate ways to embrace the different political agenda.
In Egypt, the Shia Fatimiyyah faction had once held the authoritative position. Various religious programs were implemented confined within their political school of thought that converted into a religion. A range of religious celebrations were performed with the intention to achieve certain political goals.
It is stated in Fatwa al-Azhar that Muslim scholars have no knowledge of anyone pioneering the celebration of the Prophet’s birthday (Mawlid) other than the Shi’a Fatimiyyah regime that celebrated it in a big scale in Egypt. They also celebrated the birthday of prominent figures among Ahlil Bayt (the Prophet’s descendants) and that of Prophet Isa a.s. In the year 488H, the celebration was discontinued by their Caliph al-Musta’la Billah but it was revived by certain governments in certain states. And that’s how the history goes.
Yes, I feel that it is proper to demonstrate the grateful feeling one has over the historical birth of the Prophet s.a.w accompanied by the spirit to follow his teachings. However, in doing that, we must be aware of the facts presented at the beginning of this article. If the month of Rabi’ul Awwal is believed to be the month in which the Prophet s.a.w was born, it is not wrong for us to give a sermon narrating the history of his struggle and the principles of Islam he brought forth in this month or other month. It is similar to our tendency to reminisce the history of a historical site when we pass through it. However, we shall not be among the ‘seasonal rejoicers’ who only remember the Prophet and his teachings in certain days and seemingly forget about him after that.
At the same time, we must be conscious of the fact that we shall not add on to his teachings without his permission if we aspire to follow him. The Prophet s.a.w said:
“He who innovates things in our affairs (Islam) for which there is no valid origins then these are to be rejected.” (Reported by Muslim)
Because he had never taught us any specific ibadah (act of worship) to be performed to commemorate his birthday be it specific solat, fasting or recitation, then we are not allowed to introduce it. The path that we shall follow in this matter is the path of his companions. The Prophet s.a.w said:
“… verily the People of Israel disintegrated into 72 factions and my followers will disintegrate into 73 factions. All of them will be in Hell except for one group.” The companions asked, “Which group is that O Allah’s Apostle?” He answered, “The group that follows the path that I and my companions are on.” (Reported by al-Tirmizi, ranked as sahih by al-Diya al-maqdisi)
Bear in mind that among the factors that contribute to the uniqueness of the history of the Prophet s.a.w is that it is possible to differentiate between the genuine facts and the add-ons. This is different from the history of the founders of other religion in this world in that almost all of their historical accounts are based on postulations or hearsays. The field of hadith provided the means to filter the sanad (chain of narrators) and the matan (text of a hadith) that made it possible to preserve the historical facts of our Prophet Muhammad s.a.w. We only follow the authentic history and not the fabricated history.
Al-Sayyid Sulaiman al-Nadwi stated:
“Verily, the history that is worth adhered to by humankind to be used as righteous examples and exalted archetypes must first have tarikhiyyah (historical) quality. As for the history that is founded on mythical and nonsensical stories lacking of supporting narrations with trusted authenticity, human nature refuses to be influenced by fabricated personal life history while the books of history never knew of his existence.” (Sulaiman al-Nadwi, al-Risalah al-Muhammadiyyah, pg. 41, Saudi: al-Dar al-Sa`udiyyah).
The book named Maulid al-Barzanji that is being widely recited by our community during festivities or similar events has provided us with some benefits. A significant number of authentic historical accounts were recorded by its author Ja’far bin Hasan bin ‘Abd al-Karim al-Barzanji (deceased in 1187H). However, when analyzed using the method of the field of hadith, it is found that there are a number of invalid facts included in the al-Barzanji book. This is a reality about the book that cannot be denied. Among the claims are, he stated:
“In the night the Prophet s.a.w was born, Asiah (the Paharaoh’s wife who was a Believer) and Maryam (the mother of Prophet Isa a.s.) were present and they were among the female dwellers of Heaven.”
There is no authentic narration reported from the Prophet s.a.w that confirms such event. As stated by a historian named Muhammad Muhammad Hasan Syurrab:
“It is our duty to be judicious in extracting facts from historical books especially the later editions. In most cases, the narrators included add-ons in the Prophet’s narrations and life history. They associated him with miraculous and extraordinary elements since his birth right until his death. Those elements are lacking reliable sanad. By adding on supernatural elements, it was as if the narrators tried to assign the Prophet s.a.w with miraculous attributes that the prophets before him did not have.” (Muhammad Muhammad Hasan Syurrab, Fi Usul Tarikh al-`Arab al-Islami, pg. 84, Damsyik, Dar al-Qalam).
We are thankful of and delighted over the birth of Prophet Muhammad s.a.w. Nevertheless, we must determine the correct way of following and comprehending his teachings. Year after year, various groups of people celebrated Mawlid. But, are the Muslims getting closer to him year after year?
Wednesday, May 13, 2009
Ladies! Establish Your Course of Struggle!
Loose translation of ‘Wanita! Pastikan Arah Perjuanganmu?’ written by Dr. Mohd Asri Zainul Abidin (http://drmaza.com)
My guess that the polygamy article I wrote last week would be objected by many women was slightly wide of the mark. Instead, Alhamdulillah, many of them sent emails to me to show their support. They were just confused about a number of the rationalizations brought up by some extreme feminists who pounce on polygamy in Islam. I would like to clarify that, Alhamdulillah, whoever has been following my writings and opinions all this while would know how much I have been defending women’s rights specifically in Malaysia.
We must be clear that the criticisms should not be targeted to the rulings of Islam but instead, it should be aimed at the management or bureaucracy that has been entrusted with the duty of managing the Muslims’ affair specifically the so-called Syariah Court that has been making women’s life difficult, postponing divorce cases for years, is narrow-minded in making judgment, making the arrangement to carry out halal marriage difficult and other red tapes causing much difficulty to accomplish the halal compared with the haram.
It is the mismanagement of these matters that violates the Muslims’ rights on marital issues. It causes people to be dubious of Islam and causes women to have prejudice against the rulings of Islam. So many women have sent me emails and letters describing their frustration over the so-called syariah management. Some of them are new Muslims.
Be that as it may, we can still see in Malaysia that many unneeded new positions are being created to be given to the retired ‘religious authority’. One who is observant will be able to see it. This happens a lot in important religious bodies including in the judicial system. When the religion is treated as just another business deal for the cronies and associates, the people’s rights will be deserted. Because of that, I feel that Tun Mahathir deserves to be praised in that he did not create a big position for him to occupy after his retirement.
O women! If you wish to struggle against something, then fight to eradicate this kind of bureaucratic mess. Fight against the narrow-mindedness of comprehending the teachings of mazhab or the women related jurisprudence being held on to by the orthodox and conservative religious cluster that causes the rights of women to be marginalized without having strong evidences to justify it. In short, women must be clear of what it is they should be fighting for. I have touched on this matter many times and some can be found in my book ‘Mengemudi Bahtera Perubahan Minda’. Do not question or change the definite rulings of Islam. The law of Allah is always equal and just. Do not misinterpret the nas (authoritative texts) of al-Quran and sunnah only to meet a vague struggle or a misguided demand.
Uphold the blessedness and vastness of Islamic rulings that the Prophet s.a.w allocated for women. In my previous articles, I mentioned many hadith that demonstrated how he liberalized women from improper restraints. Women were given the chance to dissolve their marriage if they felt that it was too torturous for them.
The wife of Thabit bin Qais came to the Prophet and said, "O Allah's Apostle! I do not blame Thabit for defects in his character or his religion, but I, being a Muslim, dislike behaving in un-Islamic manner (if I remain with him)." On that Allah's Apostle said (to her), "Will you give back the garden which your husband has given you (as Mahr)?" She said, "Yes." Then the Prophet said to Thabit, "O Thabit! Accept your garden, and divorce her once." (Reported by al-Bukhari)
Also reported by al-Bukhari from ‘Abdullah bin 'Abbas:
Barira's husband was a slave called Mughith, as if I am seeing him now, going behind Barira and weeping with his tears flowing down his beard. The Prophet said to 'Abbas, "O 'Abbas! Are you not astonished at the love of Mughith for Barira and the hatred of Barira for Mughith?" The Prophet then said to Barira, "Why don't you return to him?" She said, "O Allah's Apostle! Do you order me to do so?" He said, "No, I only intercede for him." She said, "I am not in need of him."
In the narration reported by Abu Daud, the advice given by the Prophet s.a.w to Barira was clearer where he said:
“O Barira, fear Allah, he is your husband and the father of your children.” Barira said, “Do you order me to do so?” The Prophet s.a.w said, “I am only suggesting it.”
In this narration, it was demonstrated that the Prophet s.a.w did not force Barira to return to her husband whose status was still a slave whereas she had gain the title of a free woman. The Prophet s.a.w felt sorry for Mughith and suggested that Barira accept him back as her husband. But when Barira declined his suggestion, the Prophet s.a.w did not scold her. Observe the extent of blessedness that the Prophet s.a.w demonstrated towards women.
The scholars have different opinions on whether the option to either stay or leave the husband is only given to free women whose husbands are still slaves or if it is given to all women who believe that their husbands have lost their quality. The more important point to highlight is that the Prophet s.a.w was not like the counselors of some religious departments that commonly ask women to go back to their husbands because ‘asking for a divorce will shake the Arasy of the Lord’ whereas in truth, they are too lazy to open a new divorce case.
The problems faced by women these days are not caused by the teachings of the Prophet s.a.w including in cases of polygamy. Al-Imam `Izz al-Din `Abd al-Salam (deceased in 660H) in Qawa`id al-Ahkam fi Masalih al-Anam wrote:
“We know from sources of syarak that the objective of Islamic rulings is to safeguard the wellbeing of His servants which includes their religion and their Afterlife. Masaqqah (difficulty in applying the rulings of Islam) is not the objective but rather it is the outcome that is yielded by the masaqqah. This is similar to a doctor who asks his patient to consume a very bitter medication. The objective is merely to cure.” (1/29, Beirut: Dar al-Kutub al-`Ilmiyyah).
For instance, during the Second World War (1935-45), nearly 60 million people died of which mostly were men. During the Iran-Iraq war, 82,000 women in Iran and 100,000 women in Iraq became widows. It is even more when we include Palestine, Bosnia, Southern Thai and others. And war still occurs around the world. Therefore, due to various factors, there is an imbalanced ratio of women and men in this world. On top of that, some men are involved in crime and many more are involved in drug abuse. Many also have died while executing their daily task.
If polygamy is not a solution, do we then want to ask these million of women to confine their ‘womanly need’? Or do we want to tell them that it is better to marry a drug addict than to marry someone’s husband? Dr Yusuf al-Qaradawi wrote:
“This is what has been acknowledged by the Islamic rulings in issues related to polygamy. It weighs all of its badness and goodness, benefits and harms, and consequently allows it to whoever has the need for it and is guarded with conditions that the one practicing it believes that he is capable to uphold justice and is not worried of committing any malice and partiality. Allah says in Surah al-Nisa verse 3 (translated as): “… but if you fear that you shall not be able to deal justly (with them), then (marry) only one..”
I see that there is a non-Muslim in Malaysia who also condemns polygamy stating that it is unfair to women. Has she forgotten that the religion she is embracing commands that a widow is burnt along with the corpse of her husband? That practice is called ‘Sati’. That is the solution recommended by her religion to save the widow from loneliness. She should be thankful of the British that has been opposing that practice in India for so long. In truth, Muslims in India has long been opposing that tradition. Point the finger to that ancient heritage first before talking about polygamy.
I wish to tell all the advocators of women’s rights that I am with you and your struggle to uphold women’s right but we have to ascertain first the direction of the struggle!
My guess that the polygamy article I wrote last week would be objected by many women was slightly wide of the mark. Instead, Alhamdulillah, many of them sent emails to me to show their support. They were just confused about a number of the rationalizations brought up by some extreme feminists who pounce on polygamy in Islam. I would like to clarify that, Alhamdulillah, whoever has been following my writings and opinions all this while would know how much I have been defending women’s rights specifically in Malaysia.
We must be clear that the criticisms should not be targeted to the rulings of Islam but instead, it should be aimed at the management or bureaucracy that has been entrusted with the duty of managing the Muslims’ affair specifically the so-called Syariah Court that has been making women’s life difficult, postponing divorce cases for years, is narrow-minded in making judgment, making the arrangement to carry out halal marriage difficult and other red tapes causing much difficulty to accomplish the halal compared with the haram.
It is the mismanagement of these matters that violates the Muslims’ rights on marital issues. It causes people to be dubious of Islam and causes women to have prejudice against the rulings of Islam. So many women have sent me emails and letters describing their frustration over the so-called syariah management. Some of them are new Muslims.
Be that as it may, we can still see in Malaysia that many unneeded new positions are being created to be given to the retired ‘religious authority’. One who is observant will be able to see it. This happens a lot in important religious bodies including in the judicial system. When the religion is treated as just another business deal for the cronies and associates, the people’s rights will be deserted. Because of that, I feel that Tun Mahathir deserves to be praised in that he did not create a big position for him to occupy after his retirement.
O women! If you wish to struggle against something, then fight to eradicate this kind of bureaucratic mess. Fight against the narrow-mindedness of comprehending the teachings of mazhab or the women related jurisprudence being held on to by the orthodox and conservative religious cluster that causes the rights of women to be marginalized without having strong evidences to justify it. In short, women must be clear of what it is they should be fighting for. I have touched on this matter many times and some can be found in my book ‘Mengemudi Bahtera Perubahan Minda’. Do not question or change the definite rulings of Islam. The law of Allah is always equal and just. Do not misinterpret the nas (authoritative texts) of al-Quran and sunnah only to meet a vague struggle or a misguided demand.
Uphold the blessedness and vastness of Islamic rulings that the Prophet s.a.w allocated for women. In my previous articles, I mentioned many hadith that demonstrated how he liberalized women from improper restraints. Women were given the chance to dissolve their marriage if they felt that it was too torturous for them.
The wife of Thabit bin Qais came to the Prophet and said, "O Allah's Apostle! I do not blame Thabit for defects in his character or his religion, but I, being a Muslim, dislike behaving in un-Islamic manner (if I remain with him)." On that Allah's Apostle said (to her), "Will you give back the garden which your husband has given you (as Mahr)?" She said, "Yes." Then the Prophet said to Thabit, "O Thabit! Accept your garden, and divorce her once." (Reported by al-Bukhari)
Also reported by al-Bukhari from ‘Abdullah bin 'Abbas:
Barira's husband was a slave called Mughith, as if I am seeing him now, going behind Barira and weeping with his tears flowing down his beard. The Prophet said to 'Abbas, "O 'Abbas! Are you not astonished at the love of Mughith for Barira and the hatred of Barira for Mughith?" The Prophet then said to Barira, "Why don't you return to him?" She said, "O Allah's Apostle! Do you order me to do so?" He said, "No, I only intercede for him." She said, "I am not in need of him."
In the narration reported by Abu Daud, the advice given by the Prophet s.a.w to Barira was clearer where he said:
“O Barira, fear Allah, he is your husband and the father of your children.” Barira said, “Do you order me to do so?” The Prophet s.a.w said, “I am only suggesting it.”
In this narration, it was demonstrated that the Prophet s.a.w did not force Barira to return to her husband whose status was still a slave whereas she had gain the title of a free woman. The Prophet s.a.w felt sorry for Mughith and suggested that Barira accept him back as her husband. But when Barira declined his suggestion, the Prophet s.a.w did not scold her. Observe the extent of blessedness that the Prophet s.a.w demonstrated towards women.
The scholars have different opinions on whether the option to either stay or leave the husband is only given to free women whose husbands are still slaves or if it is given to all women who believe that their husbands have lost their quality. The more important point to highlight is that the Prophet s.a.w was not like the counselors of some religious departments that commonly ask women to go back to their husbands because ‘asking for a divorce will shake the Arasy of the Lord’ whereas in truth, they are too lazy to open a new divorce case.
The problems faced by women these days are not caused by the teachings of the Prophet s.a.w including in cases of polygamy. Al-Imam `Izz al-Din `Abd al-Salam (deceased in 660H) in Qawa`id al-Ahkam fi Masalih al-Anam wrote:
“We know from sources of syarak that the objective of Islamic rulings is to safeguard the wellbeing of His servants which includes their religion and their Afterlife. Masaqqah (difficulty in applying the rulings of Islam) is not the objective but rather it is the outcome that is yielded by the masaqqah. This is similar to a doctor who asks his patient to consume a very bitter medication. The objective is merely to cure.” (1/29, Beirut: Dar al-Kutub al-`Ilmiyyah).
For instance, during the Second World War (1935-45), nearly 60 million people died of which mostly were men. During the Iran-Iraq war, 82,000 women in Iran and 100,000 women in Iraq became widows. It is even more when we include Palestine, Bosnia, Southern Thai and others. And war still occurs around the world. Therefore, due to various factors, there is an imbalanced ratio of women and men in this world. On top of that, some men are involved in crime and many more are involved in drug abuse. Many also have died while executing their daily task.
If polygamy is not a solution, do we then want to ask these million of women to confine their ‘womanly need’? Or do we want to tell them that it is better to marry a drug addict than to marry someone’s husband? Dr Yusuf al-Qaradawi wrote:
“This is what has been acknowledged by the Islamic rulings in issues related to polygamy. It weighs all of its badness and goodness, benefits and harms, and consequently allows it to whoever has the need for it and is guarded with conditions that the one practicing it believes that he is capable to uphold justice and is not worried of committing any malice and partiality. Allah says in Surah al-Nisa verse 3 (translated as): “… but if you fear that you shall not be able to deal justly (with them), then (marry) only one..”
I see that there is a non-Muslim in Malaysia who also condemns polygamy stating that it is unfair to women. Has she forgotten that the religion she is embracing commands that a widow is burnt along with the corpse of her husband? That practice is called ‘Sati’. That is the solution recommended by her religion to save the widow from loneliness. She should be thankful of the British that has been opposing that practice in India for so long. In truth, Muslims in India has long been opposing that tradition. Point the finger to that ancient heritage first before talking about polygamy.
I wish to tell all the advocators of women’s rights that I am with you and your struggle to uphold women’s right but we have to ascertain first the direction of the struggle!
Islam: Is It A Principal or A Tool?
Loose translation of ‘Islam – Prinsip atau Alat?’ written by Dr. Mohd Asri Zainul Abidin (http://drmaza.com)
I have received a number of emails requesting me to state my standpoint to the media concerning the issue of teaching science and mathematics in English. Some have asked for my backing to provide textual evidences from al-Quran and Sunnah proving that the struggle to eradicate the usage of English in teaching those two subjects is indeed a religious struggle.
I am grateful of the trust and expectation given to me. However, at the same time, it forces me to take a deep breath as I try to relieve the apprehensiveness I am feeling over that request. It is alarming to see the religion being used as a means to sell or legalize or secure the triumph of a certain issue or ambition whereas the religion should be regarded as a principle and not a tool to achieve a certain goal.
Personally, I may support the usage of either Malay or English as the spoken and written language to teach the two subjects. That falls under the category of temporal life’s affair in which humankind has the freedom to choose based on their wisdom. The authority has the right to make their judgment. The rakyat (people) also have the right to give their recommendations. Time and place may have its influence in determining the best action or option.
Islam never states that we must learn science and mathematics using only English or Malay or Arabic or other languages. Islam only commands that Muslims must act wisely. This is an open-ended matter and different opinions will be given based on the different background of thinking. In this type of affair, Islam does not provide a definite directive to point who is right or who is wrong. At this point, I feel that it has to be clarified once again that there is a difference between employing Islam as a principle and as a tool.
When we regard Islam as a principle, it means that we position Islam as a platform and guidance. We see the rights and the wrongs of any issue based on the principles of Islam. We judge every concern using the scale of Islam and we abide by the result even though it does not favor us.
This is as commanded in the al-Quran in Surah al-Nisa verse 135 (translated as):
“O You who believe! Stand out firmly for justice, as witnesses to Allâh, even though it be against yourselves, or your parents, or your kin…”
In Surah al-Maidah verse 8, Allah states (translated as):
“O You who believe! Stand out firmly for Allâh and be just witnesses and let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety, and fear Allâh. Verily, Allâh is WellAcquainted with what you do.”
On the other hand, when Islam is regarded as a tool or bait, it is actually being used as a means to achieve a certain objective whereas that objective is always sectarian or individualistic in nature rather than for the true interest of Islam. The religious texts will be interpreted or manipulated so that a certain view, though it is erroneous, can be defended or justified. Or, the religion will be utilized in such way that people will be attracted to him or will believe him even if his depiction of the religion contradicts the truth about the religion.
This deed is condemned by Allah as stated in Surah al-Nahl verse 116-117 (translated as):
“And say not concerning that which your tongues put forth falsely: "This is lawful and this is forbidden," so as to invent lies against Allâh. Verily, those who invent lies against Allâh will never prosper. A passing brief enjoyment (will be theirs), but they will have a painful torment.”
Unfortunately, throughout the Muslims’ history, we can see a prevailing tendency to use the religion as a means to achieve something. The resulting impact of that tendency is deep and dangerous. Significant amount of blood has been shed because of it. For instance, the Mazhab Shi’a and Khawarij did not exist during the administration of Abu Bakr, Umar and ‘Uthman. The two streams of thought were born when a political crisis occurred in ‘Ali’s era caused by an unresolved issue that extended from the end of Saidina ‘Uthman’s administration.
It stemmed from political issues that were raised during ‘Uthman’s time and mushroomed to become religious sentiment. The mazhab Shia was then born consisting of its own unique doctrine starting from the controversy on ‘Uthman and progressed into the system of belief with reference to the Ahlul Bait. The oppression practiced by the Shia under the political regime of Bani Umayyah as well as ‘Abbasiyyah incited the emergence of various kinds of belief and religious substantiation in that faction.
Therefore, after going through a long political history filled with many different phases, the mazhab Shi’a transfigured into the form that we can see today. It fundamentally started off with a resolvable issue. Khawarij came into being in a similar manner. It started off with the dissatisfaction of a group of people over ‘Ali’s standpoint in handling Mu’awiyah leading to the formation of the Khawarij faction which was initially politically driven but transformed into a religious channel that denounce ‘Ali, ‘Uthman, Mu’awiyah and whoever did not join up with them.
In justifying their act of denunciation, they utilized a dangerous method in which every sinner is deemed as kufr (defiant to Allah’s commands). ‘Ali and Mu’awiyyah and even ‘Uthman were considered by them as not judging based on the rulings of Allah and therefore, they were deemed kufr. Their slogan was, “There is no ruling except the rulings of Allah”. On that slogan, Saidina ‘Ali said, “A righteous slogan but with a wicked intention.” ((Al-Khatib al-Baghdadi, Tarikh Baghdad, 304/10, Beirut: Dar al-Kutub al-’Ilmiyyah) There was a widespread bloodshed caused by the friction between the army of ‘Ali and Khawarij.
This is a case in point of how dangerous it can be when the religion is used as a tool for politics or any other ventures. It can potentially turn into a never-ending misunderstanding specifically among the ignorant ones such that they become incapable to differentiate between the genuine political issue and the true religious issue. If the issue is purely political, Islam leaves it to the individuals involved to use their wisdom in determining the option that is most beneficial to humankind. If it is an issue that is related to Islamic belief and decree, the yardstick used to measure its rights and wrongs has to be the al-Quran and Sunnah and not the view of partisan politics.
Because of that, we must differentiate between politicking based on the principles of Islam and politicizing Islam. If the politicking is founded on Islam, it will liberate the person from the realm of fanaticism, reckless judgment, sectarianism, extreme animosity and all the indecent morals. The only foundation is the principles of Islam and he is willing to abandon the view of his party or faction as long as his principles are upheld.
On the other hand, politicizing Islam means that the religious texts are being manipulated to justify certain political acts. We can see that in the ‘political drama’, the tendency to politicize the religion will cause the individuals involved to lose their standpoints and interchange their principles and ethics. The only standing feature they have is that the religious texts will be continuously manipulated irrespective of whether it contradicts their standpoints.
Throughout the history, the act of manipulating the religion for political purposes has been committed by both the rulers and the group opposing the rulers. Religious texts will be used by both sides as evidences, though irrelevant, to support their struggle and retain their followers who are possessed with religious sentiments. Moreover, it is recorded in history that one of the factors that contributed to the materialization of fabricated hadith is politic.
Thus, fabricated hadith that supported the Shi’a, Mu’awiyah, ‘Abbasiyyah and the likes of it emerged. The group of people who are manipulating the religion driven by their hunger for rewards and positions can be found everywhere. They are always prepared to chorus religious texts to back the slogans or actions of the rulers.
As a counterattack, the religious cluster that is opposing the rulers will also chorus religious texts to legalize their actions. Consequently, the real function of the religion will vanish. Rather than functioning as an enlightening religion that guides mankind, it has been transformed into a tool for men to step on to reach their goal.
It is indeed our duty to politick based on the religion. However, we have to always be cautious because if we are not careful, we can lose our footing and will in turn assume the tendency to politicize the religion. Similarly, we are commanded to trade based on the principles of Islam but we must be cautious to avoid an instance where we would trade Islam instead. Because of that, make an effort to differentiate between using Islam as a principle and using Islam as a tool. Differentiate between politicking based on Islam and politicizing Islam.
I have received a number of emails requesting me to state my standpoint to the media concerning the issue of teaching science and mathematics in English. Some have asked for my backing to provide textual evidences from al-Quran and Sunnah proving that the struggle to eradicate the usage of English in teaching those two subjects is indeed a religious struggle.
I am grateful of the trust and expectation given to me. However, at the same time, it forces me to take a deep breath as I try to relieve the apprehensiveness I am feeling over that request. It is alarming to see the religion being used as a means to sell or legalize or secure the triumph of a certain issue or ambition whereas the religion should be regarded as a principle and not a tool to achieve a certain goal.
Personally, I may support the usage of either Malay or English as the spoken and written language to teach the two subjects. That falls under the category of temporal life’s affair in which humankind has the freedom to choose based on their wisdom. The authority has the right to make their judgment. The rakyat (people) also have the right to give their recommendations. Time and place may have its influence in determining the best action or option.
Islam never states that we must learn science and mathematics using only English or Malay or Arabic or other languages. Islam only commands that Muslims must act wisely. This is an open-ended matter and different opinions will be given based on the different background of thinking. In this type of affair, Islam does not provide a definite directive to point who is right or who is wrong. At this point, I feel that it has to be clarified once again that there is a difference between employing Islam as a principle and as a tool.
When we regard Islam as a principle, it means that we position Islam as a platform and guidance. We see the rights and the wrongs of any issue based on the principles of Islam. We judge every concern using the scale of Islam and we abide by the result even though it does not favor us.
This is as commanded in the al-Quran in Surah al-Nisa verse 135 (translated as):
“O You who believe! Stand out firmly for justice, as witnesses to Allâh, even though it be against yourselves, or your parents, or your kin…”
In Surah al-Maidah verse 8, Allah states (translated as):
“O You who believe! Stand out firmly for Allâh and be just witnesses and let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety, and fear Allâh. Verily, Allâh is WellAcquainted with what you do.”
On the other hand, when Islam is regarded as a tool or bait, it is actually being used as a means to achieve a certain objective whereas that objective is always sectarian or individualistic in nature rather than for the true interest of Islam. The religious texts will be interpreted or manipulated so that a certain view, though it is erroneous, can be defended or justified. Or, the religion will be utilized in such way that people will be attracted to him or will believe him even if his depiction of the religion contradicts the truth about the religion.
This deed is condemned by Allah as stated in Surah al-Nahl verse 116-117 (translated as):
“And say not concerning that which your tongues put forth falsely: "This is lawful and this is forbidden," so as to invent lies against Allâh. Verily, those who invent lies against Allâh will never prosper. A passing brief enjoyment (will be theirs), but they will have a painful torment.”
Unfortunately, throughout the Muslims’ history, we can see a prevailing tendency to use the religion as a means to achieve something. The resulting impact of that tendency is deep and dangerous. Significant amount of blood has been shed because of it. For instance, the Mazhab Shi’a and Khawarij did not exist during the administration of Abu Bakr, Umar and ‘Uthman. The two streams of thought were born when a political crisis occurred in ‘Ali’s era caused by an unresolved issue that extended from the end of Saidina ‘Uthman’s administration.
It stemmed from political issues that were raised during ‘Uthman’s time and mushroomed to become religious sentiment. The mazhab Shia was then born consisting of its own unique doctrine starting from the controversy on ‘Uthman and progressed into the system of belief with reference to the Ahlul Bait. The oppression practiced by the Shia under the political regime of Bani Umayyah as well as ‘Abbasiyyah incited the emergence of various kinds of belief and religious substantiation in that faction.
Therefore, after going through a long political history filled with many different phases, the mazhab Shi’a transfigured into the form that we can see today. It fundamentally started off with a resolvable issue. Khawarij came into being in a similar manner. It started off with the dissatisfaction of a group of people over ‘Ali’s standpoint in handling Mu’awiyah leading to the formation of the Khawarij faction which was initially politically driven but transformed into a religious channel that denounce ‘Ali, ‘Uthman, Mu’awiyah and whoever did not join up with them.
In justifying their act of denunciation, they utilized a dangerous method in which every sinner is deemed as kufr (defiant to Allah’s commands). ‘Ali and Mu’awiyyah and even ‘Uthman were considered by them as not judging based on the rulings of Allah and therefore, they were deemed kufr. Their slogan was, “There is no ruling except the rulings of Allah”. On that slogan, Saidina ‘Ali said, “A righteous slogan but with a wicked intention.” ((Al-Khatib al-Baghdadi, Tarikh Baghdad, 304/10, Beirut: Dar al-Kutub al-’Ilmiyyah) There was a widespread bloodshed caused by the friction between the army of ‘Ali and Khawarij.
This is a case in point of how dangerous it can be when the religion is used as a tool for politics or any other ventures. It can potentially turn into a never-ending misunderstanding specifically among the ignorant ones such that they become incapable to differentiate between the genuine political issue and the true religious issue. If the issue is purely political, Islam leaves it to the individuals involved to use their wisdom in determining the option that is most beneficial to humankind. If it is an issue that is related to Islamic belief and decree, the yardstick used to measure its rights and wrongs has to be the al-Quran and Sunnah and not the view of partisan politics.
Because of that, we must differentiate between politicking based on the principles of Islam and politicizing Islam. If the politicking is founded on Islam, it will liberate the person from the realm of fanaticism, reckless judgment, sectarianism, extreme animosity and all the indecent morals. The only foundation is the principles of Islam and he is willing to abandon the view of his party or faction as long as his principles are upheld.
On the other hand, politicizing Islam means that the religious texts are being manipulated to justify certain political acts. We can see that in the ‘political drama’, the tendency to politicize the religion will cause the individuals involved to lose their standpoints and interchange their principles and ethics. The only standing feature they have is that the religious texts will be continuously manipulated irrespective of whether it contradicts their standpoints.
Throughout the history, the act of manipulating the religion for political purposes has been committed by both the rulers and the group opposing the rulers. Religious texts will be used by both sides as evidences, though irrelevant, to support their struggle and retain their followers who are possessed with religious sentiments. Moreover, it is recorded in history that one of the factors that contributed to the materialization of fabricated hadith is politic.
Thus, fabricated hadith that supported the Shi’a, Mu’awiyah, ‘Abbasiyyah and the likes of it emerged. The group of people who are manipulating the religion driven by their hunger for rewards and positions can be found everywhere. They are always prepared to chorus religious texts to back the slogans or actions of the rulers.
As a counterattack, the religious cluster that is opposing the rulers will also chorus religious texts to legalize their actions. Consequently, the real function of the religion will vanish. Rather than functioning as an enlightening religion that guides mankind, it has been transformed into a tool for men to step on to reach their goal.
It is indeed our duty to politick based on the religion. However, we have to always be cautious because if we are not careful, we can lose our footing and will in turn assume the tendency to politicize the religion. Similarly, we are commanded to trade based on the principles of Islam but we must be cautious to avoid an instance where we would trade Islam instead. Because of that, make an effort to differentiate between using Islam as a principle and using Islam as a tool. Differentiate between politicking based on Islam and politicizing Islam.
If We Reflect On This Life's Journey
Loose translation of ‘Jika Kita Hayati Perjalanan Ini’ written by Dr. Mohd Asri Zainul Abidin (http://drmaza.com)
A significant number of people have asked me to comment on the current political unrest in our country specifically in the state of Perak. I think that I have said enough about the principles of politics from the religion point of view. Those who are interested to find out can refer to my website where I put down a few questions concerning the current issue.
Unprincipled politics and political fanatism are two of the misfortunes that have befallen our country. Let me leave behind that political frenzy with a cynical smile on my face watching them playacting on the political stage where everyone beats his chest feeling proud of their politics. This is as stated in the al-Quran (translated as): “And verily! This is your religion (of Islâmic Monotheism) is one religion, and I am your Lord, so keep your duty to Me. But they (men) have broken their religion among them into sects, each group rejoicing in its belief. So leave them in their error for a time.” (Surah al-Mukminun: verse 52-54)
Sometimes, while soaking up in this world’s life affair, we have to consistently be reminded to revert to the human basics. It is with the hope that it can pacify our polluted souls in bracing through the whirlwind of life. The failure to remember the basics will cause us to lose our bearing in pursuing our life’s journey. Therefore, let us get out of the crisis, greediness and voracity of this world and slip back to ponder upon the facts of life.
Even though some people regard the discussion on the Afterlife as ‘sub-standard’ but they can never deny the fact that life is only momentary. They will die and their life in this world will end at a date which no one can tell when.
Whereas there is an everlasting life nearby that we always forget about. Thus, the Prophet s.a.w reminded us about this life by saying: “I, in this world, am like a rider who is resting under a tree and soon after will leave it behind.” (Reported by al-Tirmizi, ranked as sahih by al-Albani)
Similarly, the existence of all of us and this world is temporary. Unfortunately, we always fail to remember this reality. We forget that we are now in a journey heading towards a certain destination. The day and moment that goes by every second is actually a journey that takes us there whether we want it or not. In this world, no one holds up the sky. No creature is everlasting. ‘Abdullah bin ‘Umar r.a. said, “Allah’s Messenger s.a.w held my shoulder and said, “Be, in this world, like a stranger or a traveler”” (Reported by al-Bukhari)
Life becomes precarious when we forget or do not know the final destination we are heading to. Where do we want this life’s journey to end? Where is the compass of our life’s journey? When asked, many will know the answer to these questions but will always forget about it when they are pestered by life’s affair.
Even more unfortunate is the fact that many in the West do not know or do not have faith in the existence of life’s ultimate destination. Many of them choose to be atheistic and even many more are still having doubts on the religion. Consequently, they live this life as if there is no God in this world and as if the Afterlife does not exist in their life’s dictionary.
At the same time, we admit that we are Believers but we always forget about the fact of this journey. Allah reminds us about it in Surah al-Takathur which we constantly recite (translated as): “The mutual rivalry for piling up of worldly things diverts you, until you visit the graves (i.e. till you die). Nay! You shall come to know! Again, nay! You shall come to know! Nay! If you knew with a sure knowledge (the end result of piling up, you would not have occupied yourselves In worldly things). Verily, you shall see the blazing Fire (Hell)! And again, you shall see it with certainty of sight! Then, on that day, you shall be asked about the delight (you indulged in, in this world)!” (Verse 1-8)
Yes, we are consistently so occupied with politics, power, wealth, family, association, the community, friends, work and many more that we forget what is the purpose of doing all these. Is it to be used as our supply in completing the journey? Or is it a mere pursuit to accumulate wealth and strengthen our post without regarding the halal and haram that turns all those into unnecessary loads burdening our journey?
Thus, the competition in life makes us forget about the final destinations prepared for us specifically the Heaven or Hell. There is no third destination. Allah says (translated as): “Then as for him whose balance (of good deeds) will be heavy, he will live a pleasant life (in Paradise). But as for him whose balance (of good deeds) will be light, he will have his home In Hawiyah (pit, i.e. Hell). And what will make you know what it is? (It is) a hot blazing Fire!” (Surah al-Qari’ah: verse 6-11)
We have forgotten that our father Adam was from Heaven and rightfully, we shall return to Heaven. We did not originally come from Hell. Al-Quran repeatedly mentions the story of Adam and among the wisdoms behind it is so that we can continuously remember this fact. The place for us to come home to is the Heaven that is filled with pleasure. The Prophet s.a.w described the beauty of Paradise by saying: “Allah said, “I have prepared for my devoted servants what have not been seen by the eyes, not heard by the ears (the pleasantness of its sound) and (its beauty) have never crossed the human’s heart”. (Reported by al-Bukhari and Muslim)
Yes, we are supposed to go back there. We shall not lose our way and in the end, head to Hell. We seek refuge with Allah from all those! We will feel the yearning and the longing deep in our souls when we read about the description of Heaven in al-Quran and al-Sunnah. The remedy to life’s crisis and rapacity is to educate the soul to have faith in Heaven and Hell. By remembering Heaven, it will make the wound and injury we have to suffer in this journey seems small and little. By remembering Hell, it will make the suffering and hardship we have to endure in complying with the principles that Allah and His Messenger imposed on us seems to feel light.
The Prophet s.a.w described to us the fury of Hell and the pleasure of Heaven by saying: “One amongst the denizens of Hell who had led a life of ease and plenty amongst the people of the world would be made to dip in Fire only once on the Day of Resurrection and then it would be said to him: O, son of Adam, did you find any comfort, did you happen to get any material blessing? He would say: By Allah, no, my Lord. And then that person from amongst the persons of the world be brought who had led the most miserable life (in the world) from amongst the inmates of Paradise. and he would be made to dip once in Paradise and it would be said to him. 0, son of Adam, did you face, any hardship? Or had any distress fallen to your lot? And he would say: By Allah, no, O my Lord, never did I face any hardship or experience any distress.” (Reported by Muslim)
Yes, Heaven makes us forget about the suffering in this world whereas Hell makes forget about all of life’s pleasure in this world.
If we have a compass in this life, surely we will not stray far into the region of faults or exploitation. Our soul and emotion will always be in control and we will be able to see the world with all its flaws and see the Afterlife as the real life. Consequently, the wave of sadness will subside and the soul’s voracity will diminish.
When debating a certain intellectual issue, I try asking myself and my friends whether the debate will lead us to Heaven or Hell. If I may ask the politicians; your fighting, your conduct, your language, your style, your deceitful speeches, will all those lead you to Heaven or Hell?
Yes, that question may be regarded as sub-standard by the political clusters in this modern era, including those who used to talk about Islam, but that is the reality of life.
A significant number of people have asked me to comment on the current political unrest in our country specifically in the state of Perak. I think that I have said enough about the principles of politics from the religion point of view. Those who are interested to find out can refer to my website where I put down a few questions concerning the current issue.
Unprincipled politics and political fanatism are two of the misfortunes that have befallen our country. Let me leave behind that political frenzy with a cynical smile on my face watching them playacting on the political stage where everyone beats his chest feeling proud of their politics. This is as stated in the al-Quran (translated as): “And verily! This is your religion (of Islâmic Monotheism) is one religion, and I am your Lord, so keep your duty to Me. But they (men) have broken their religion among them into sects, each group rejoicing in its belief. So leave them in their error for a time.” (Surah al-Mukminun: verse 52-54)
Sometimes, while soaking up in this world’s life affair, we have to consistently be reminded to revert to the human basics. It is with the hope that it can pacify our polluted souls in bracing through the whirlwind of life. The failure to remember the basics will cause us to lose our bearing in pursuing our life’s journey. Therefore, let us get out of the crisis, greediness and voracity of this world and slip back to ponder upon the facts of life.
Even though some people regard the discussion on the Afterlife as ‘sub-standard’ but they can never deny the fact that life is only momentary. They will die and their life in this world will end at a date which no one can tell when.
Whereas there is an everlasting life nearby that we always forget about. Thus, the Prophet s.a.w reminded us about this life by saying: “I, in this world, am like a rider who is resting under a tree and soon after will leave it behind.” (Reported by al-Tirmizi, ranked as sahih by al-Albani)
Similarly, the existence of all of us and this world is temporary. Unfortunately, we always fail to remember this reality. We forget that we are now in a journey heading towards a certain destination. The day and moment that goes by every second is actually a journey that takes us there whether we want it or not. In this world, no one holds up the sky. No creature is everlasting. ‘Abdullah bin ‘Umar r.a. said, “Allah’s Messenger s.a.w held my shoulder and said, “Be, in this world, like a stranger or a traveler”” (Reported by al-Bukhari)
Life becomes precarious when we forget or do not know the final destination we are heading to. Where do we want this life’s journey to end? Where is the compass of our life’s journey? When asked, many will know the answer to these questions but will always forget about it when they are pestered by life’s affair.
Even more unfortunate is the fact that many in the West do not know or do not have faith in the existence of life’s ultimate destination. Many of them choose to be atheistic and even many more are still having doubts on the religion. Consequently, they live this life as if there is no God in this world and as if the Afterlife does not exist in their life’s dictionary.
At the same time, we admit that we are Believers but we always forget about the fact of this journey. Allah reminds us about it in Surah al-Takathur which we constantly recite (translated as): “The mutual rivalry for piling up of worldly things diverts you, until you visit the graves (i.e. till you die). Nay! You shall come to know! Again, nay! You shall come to know! Nay! If you knew with a sure knowledge (the end result of piling up, you would not have occupied yourselves In worldly things). Verily, you shall see the blazing Fire (Hell)! And again, you shall see it with certainty of sight! Then, on that day, you shall be asked about the delight (you indulged in, in this world)!” (Verse 1-8)
Yes, we are consistently so occupied with politics, power, wealth, family, association, the community, friends, work and many more that we forget what is the purpose of doing all these. Is it to be used as our supply in completing the journey? Or is it a mere pursuit to accumulate wealth and strengthen our post without regarding the halal and haram that turns all those into unnecessary loads burdening our journey?
Thus, the competition in life makes us forget about the final destinations prepared for us specifically the Heaven or Hell. There is no third destination. Allah says (translated as): “Then as for him whose balance (of good deeds) will be heavy, he will live a pleasant life (in Paradise). But as for him whose balance (of good deeds) will be light, he will have his home In Hawiyah (pit, i.e. Hell). And what will make you know what it is? (It is) a hot blazing Fire!” (Surah al-Qari’ah: verse 6-11)
We have forgotten that our father Adam was from Heaven and rightfully, we shall return to Heaven. We did not originally come from Hell. Al-Quran repeatedly mentions the story of Adam and among the wisdoms behind it is so that we can continuously remember this fact. The place for us to come home to is the Heaven that is filled with pleasure. The Prophet s.a.w described the beauty of Paradise by saying: “Allah said, “I have prepared for my devoted servants what have not been seen by the eyes, not heard by the ears (the pleasantness of its sound) and (its beauty) have never crossed the human’s heart”. (Reported by al-Bukhari and Muslim)
Yes, we are supposed to go back there. We shall not lose our way and in the end, head to Hell. We seek refuge with Allah from all those! We will feel the yearning and the longing deep in our souls when we read about the description of Heaven in al-Quran and al-Sunnah. The remedy to life’s crisis and rapacity is to educate the soul to have faith in Heaven and Hell. By remembering Heaven, it will make the wound and injury we have to suffer in this journey seems small and little. By remembering Hell, it will make the suffering and hardship we have to endure in complying with the principles that Allah and His Messenger imposed on us seems to feel light.
The Prophet s.a.w described to us the fury of Hell and the pleasure of Heaven by saying: “One amongst the denizens of Hell who had led a life of ease and plenty amongst the people of the world would be made to dip in Fire only once on the Day of Resurrection and then it would be said to him: O, son of Adam, did you find any comfort, did you happen to get any material blessing? He would say: By Allah, no, my Lord. And then that person from amongst the persons of the world be brought who had led the most miserable life (in the world) from amongst the inmates of Paradise. and he would be made to dip once in Paradise and it would be said to him. 0, son of Adam, did you face, any hardship? Or had any distress fallen to your lot? And he would say: By Allah, no, O my Lord, never did I face any hardship or experience any distress.” (Reported by Muslim)
Yes, Heaven makes us forget about the suffering in this world whereas Hell makes forget about all of life’s pleasure in this world.
If we have a compass in this life, surely we will not stray far into the region of faults or exploitation. Our soul and emotion will always be in control and we will be able to see the world with all its flaws and see the Afterlife as the real life. Consequently, the wave of sadness will subside and the soul’s voracity will diminish.
When debating a certain intellectual issue, I try asking myself and my friends whether the debate will lead us to Heaven or Hell. If I may ask the politicians; your fighting, your conduct, your language, your style, your deceitful speeches, will all those lead you to Heaven or Hell?
Yes, that question may be regarded as sub-standard by the political clusters in this modern era, including those who used to talk about Islam, but that is the reality of life.
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