Conclusion

With the will and benevolence of Allah, this book is now completed. It is one of the many books I have written. This one is specifically written on the verge of Daulah (nationhood). This book is just as controversial, alien and fat fetched as my other books in the general view of Muslims and the Islamic scholars of today especially the official scholars who serve the government. It is even shocking to some parties but exciting to others. It is contradictive to some people but nontheless refreshing, challenging and an eye opener to some others.

I hope that this book would provide the answer for those who often ask, “Why don’t Rufaqa’ involve itself in politics?” Those who read this book will not ask such question anymore. Rufaqa’ is actually practising an Islamic political system. With the will of Allah, Rufaqa’ is establishing a political system which is totally different from Western politics, electoral democracy or any other political system derived from manmade ideologies and isms which exist in this world today.

According to my conviction, Islam must have and must be able to establish an outstanding political system of its own without having to emulate, imitate, borrow or much worse to subject itself to other teachings or ideologies. Allah and the Prophet must surely have prepared an outstanding political system that overrides all other man-made political systems. Just like Islam having its own system of worship, education, economy, social, judiciary and others, surely it also has its own brand of politics.

Muslims can do politics the Islamic way without having to mix or muddle it up with other systems, mush less with systems created by the enemies of Islam.

The terms of reference for Islamic politics are clear and obvious. That is the Quran and Sunnah. The history of the struggle of the Prophet (pbuh) and The Caliphs (Khulafaur Rashidin) is the practical reference of such political system. Although it has passed a span of 1500 years but the knowledge remains definite and precise. The Prophet (pbuh) had guaranteed the precision and purity of the Islamic teaching to be followed. The Holy Prophet said:

Meaning: “I left you two things. You will never go astray as long as you abide by both. That is the book of Allah (Quran) and the sunnah (tradition) of His Messenger.” (Narrated by Ibnu Abdul Barr)

If we refer to the Quran and the sunnah in doing politics, we will be safe. But it is really odd when electoral politicians give all kinds of excuses to allow them to deviate from the way of the Prophet in doing politics. They are prejudiced to the politics of the Prophet. So they make efforts to achieve the Islamic way of life by imitating and emulating the West. It never cross their minds that when they follow western politics, the result will surely be Western. It would never be Islamic. What is most unfortunate, they go against and confront Islamic fighters who refuse to follow Western Politics and blame them for being indifferent to politics. They assume that Western politics is Islamic politics. Not getting involved in such politics is considered wrong to them. They are so confused, they can no longer think. They cannot differentiate between what is right and what is wrong.

Islamic politics is totally different from Western politics. This difference touches all aspects and angles which relate to politics. It is different in its meanings, methods, criteria, characteristics of leaders and followers, political actions and reactions and in the method of selecting leaders. Islamic politics is one of the many aspects of the Islamic way of life. It is regarded as an obligatory act upon the community (fard kifayah). Islamic politics in general is applicable and can happen in the family, jamaah, state, nation and at universal level (empire).

Islamic politics is free from evil, transgressions, vice and sinful activities. It does not stress on selecting a leader and fighting for power once in every few years. But it gives priority on the personality and charisma of the leader to be appointed. And whether the leader can be fair and can impose justice everywhere. Would he be able to build a jamaah, state or country that is full of justice? Is he able to educate and nurture his people to be faithful to Allah, to be loyal, obedient, willing to work and responsible? After which would he be able to build material development and the development of a physical civilisation for the needs of his people according to the Islamic syariah. And in following and emulating him, people would be safe from war, usury, oppressions and the satanic culture and would be protected from the society of sin and transgression. Islamic politics emphasises on the result or its objective. That is the formation of a Quranic society that is peaceful, harmonious and blessed by the Oft-Forgiving Allah. What does it mean to win the election, then elected as a representative of the people, being paid a big salary but producing nothing? Why and for what purpose must one strive for such a post after all? And is it wrong for a person who does not fight for the post but who looks for other alternatives and methods to build the Islamic society and to do politics the Islamic way?

Islamic politics was practised by the Prophet (pbuh). It did not begin with getting the power to rule but it began by bringing changes in individuals and then the society to Islam through motivation, education, love and compassion. Because in an Islamic nation, good people is priority over good government. The government stands upon the people. Without the people, there is no government. Good people will choose good leaders and good governments.

In Kelantan, the state government is facing its own people who voted for them, but who refuse to obey the government’s directives towards Islamic rules and regulations. Those who oppose the execution of the Islamic rules and regulations are the same people who voted for them. What does this mean? It means that the people who are not Islamic educated or who do not truly understand Islam, not only do not support but they go against their own government whether they realise it or not, although they themselves voted for the government and the government is only trying to implement the Islamic rules which is supposed to be their own aspirations.

That is the logic why Islamic politics must start with motivation and education, through love and fraternity. When the people are initiated and prepared, there will be a shift towards the Islamic system, the Islamic country, even the Islamic world. This is the process in history. It happened to the pioneer of Islamic politics, i.e. the Prophet (pbuh), the Caliphs, Sayidina Umar Abdul Aziz and Muhammad Al-Fateh. Their victories in the realms of history are very good lessons for us. Learn their history for our guidance. Never think that their history is not for us. Everything that happened in Islamic history is relevant to Muslims of every era.

Other than those already mentioned, where could we find just and fair leaders in history although there were some figures who tried? Yes, there was none! Other than the factor that they were not promised by God, the political methods that they used were not Islamic. It was borrowed or imitated from the infidels and the enemies. As a result, justice was denied, not only in the state or nation, but it also did not happen in the jamaah or the household. Just and fair leadership can only happen in the toifah (jamaah) of the Mujaddid (reformer) which comes about once in every hundred years.

Let us accept this fact. So that faithful Muslims do not fall twice into the same trap. Let us admit this truth so that we will find other truths. Because it is scheduled for this era that Islamic politics will replace Western electoral politics, democracy and other system of politics. Islam is in the process of revival, just like the other isms which are nearing their demise. The era of the Prince of Bani Tamim, Al-Mahdi and the Apostle Isa (Jesus) is beginning. It starts from the east. Malaysia and Indonesia are being processed in that direction. This process is obvious to those who take heed. But for the ignorant, it is still vague. Insha-Allah, Islamic politics will prevail in the world once again. The resplendent era of the Islamic empire under the Caliphs (Khulafa-ur-Rasyidin) will be repeated in the last era. All Muslims will be happy and excited about this. This is Allah’s answer to the longing that we endured. We are lucky to be born in this century. The century of the second Islamic revival. The century in which Islamic politics would show the world the way out of its turmoil. The century where the leader in Allah’s keeping would emerge to solve the world’s problems. That is the promise of Allah. He does not break His promise. We will see the politics of the Prophet (pbuh) rise once again. And we will gain protection under it. So, let’s be ready. Let us fill our struggle with the Islamic political system. We build the jamaah with the Islamic way of life. We instil the attributes of taqwa into ourselves. Hopefully, Allah will involve us in making His promise a reality. He decreed:

Which means: “Oh God! You give the kingdom to whom You will”. (Ali Imran: 26)

I hope this book will be good research material for those who want to find out more about Islamic politics and be the guide to those who fight for it. I apologise if this book hurt some readers. Comments and advice are most welcome. I seek Allah’s forgiveness for my sins, physical and spiritual. May this book become:

A guide for those who want the truth.

A cure for the ill.

A consolation for those in sorrow.

Hope for those who long for the Islamic nation.

Allahummaj ‘alni….

“Oh God, make my faith as my light. And do not make

my faith as my deceit.”