Islamic Politics, Politics of Love & Fraternity

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Conclusion

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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.”

Chapter 13 : Will Malaysia Be an Islamic Nation?

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Iobserve that Malaysia, our beloved land is undergoing a conventional yet extraordinary process of progressing towards becoming an Islamic nation in this last era. Malaysia will be the country of Ahlus Sunnah wal Jamaah, akin to that which existed in the era of the pious Muslims of early Islam (salafussoleh). Malaysia will be a nation of the Quran and Sunnah that is mentioned by Allah in the Quran as a country of peace, prosperity and blessed the by Oft- Forgiving Allah.

This process started the past 40 years. And it is not impossible to be realized with God’s will. The Muslim Ummah should not, however, be anxious or perturbed by this statement. Let us wait and see whether this vision will materialise. Let us not object or spurn it too hurriedly, in order to avoid any later embarrassment.

There are many famous Hadiths regarding the revival of Islam in the East. There are also many famous Hadiths regarding The Prince of Bani Tamim and the Imam Mahdi, the founders of this revival. Moreover, Islamic scholar and theologians of the Middle East including Morroco whom I met proclaimed and said to me: “Islam will re-emerge from your region (the East).”

Among those who mentioned of this revival beginning from the East was the late Syeikh Abdullah As-Siddiq, a famous Hadith expert from Morroco who was also a saint. It was told that during his final moments on his deathbed in 1993, a Morrocan undergraduate from a university in France, Atiya Abdel Illah, asked of his opinion on the movement of Darul Arqam in Malaysia and its leader. Syeikh Abdullah instantly arose from his weak and critical state, and despite great difficulty, replied slowly but clearly with the words, “Nur…Nur… (Light…Light…).” Not long after that, he died. Such is the the truth of a death statement of a saint.

This is also the opinion of many soothsayers around the world whether of the past or the present, including the Jews. This is why the Jews are very sensitive concerning this revival of Islam. It is therefore of no surprise that they are preparing themselves in their own way in facing the destined revival. Their conviction that this is the era promised for Islam can be seen through our experiences with them.

An economic journalist from Egypt, Asraf Numeiri, once told of his experience when he met a group of Jewish journalists who visited Egypt. Little did he expect that in one of their meetings, they ended up having an intense debate regarding faith and religion. The debate concluded with a threat from the Jewish journalists, proclaiming, “We will not be threatened by you Arabs. We will not be defeated by you, and neither will you be able to stop us.”

The much-upset Egyptian journalists then retaliated by proclaiming otherwise and mentioning, “We Arabs are willing to die in the path of the struggle. Take note of what happened in Afghanistan- how many Arabs there became martyrs? The same happened in Bosnia, how many Arab fighters died there? The Jewish Journalists then responded with a sneering smile, “We are not afraid even if your people are willing to die. According to our understanding, it is not your people who will cause us trouble. We have identified the people who will truly obstruct us. They are people of a particular group and a particular race from the East. We have identified who they are; we know their leader, their methods of struggle, their group or jamaah and their country of origin. These are the people who will cause us trouble; not you.”

In another incident, a Tabligh group from Singapore arrived in Baitul Maqdis for a visit. Upon their arrival, a Jewish rabbi approached them and asked, “Who amongst you come from the East?”

One of them admitted he came from the East, i.e., Singapore. But the rabbi quickly added, “I meant Malaysia.” Perplexed, the Tabligh member asked, “Why should Malaysia be considered as ‘East’? Why not Singapore?” The rabbi then answered, “because there will emerge the man who will hand over the black pennon to Al-Mahdi.”

Notice how anticipative and sensitive the Jews are concerning this revival. They are fully aware that this time Islam will emerge from the East. We, Muslims, should in fact be more anticipative and sensitive compared to them. Therefore, whosoever wish to refute or belittle the Hadiths concerning the revival of Islam from the East, should be careful and be a little more patient. It will be a reality not too long from now. These few years will determine the truth. According to schedule, it will surely take place because it has been promised by Allah. The majority of Muslims in Malaysia are in full agreement to this view. This is exciting news that will greatly benefit us.

Speaking as an Islamic fighter from the East, I am most certain that Malaysia is the country meant as The East and that Malaysia will be the Islamic nation as mentioned. I purposely state my confidence in this truth before it truly happens, in order to attract the attention of Muslims so that they could think and ponder about this grand event. If it does not happen, we will not lose anything. If it does happen, it will be of great benefit to us because we are ready and prepared. Like a condominium which is to collapse; wouldn’t it be better to be forewarned before it actually happens?

With God’s will, a drastic change will take place in Malaysia but it will happen in a peaceful manner. Malaysia will become more splendid than what it presently is today. It will be like Mecca and Medina during the rule of the Prophet (pbuh). Some examples of these outstanding changes that will happen with God’s Will are as follows:

1. Peace. Muslim citizens will love and care for each other. Good relations will prevail among the Malays, Chinese, Indians, and people of other races. There will be no crisis or suspicions among the races. Security forces will not have much to do in crime control and peace keeping duties. The peace that will happen in Malaysia will be most distinct compared to other peaceful countries in the rest of the world.

2. In such a country that is blessed with Allah’s forgiveness, there will be no discord or altercation, not only among humans but also among animals as well. Carnivorous animals will no longer pounce upon their prey. Even cats can coexist peacefully with mice. With God’s Will, the peace in Malaysia will ultimately reach this level.

3. Due to such an extraordinarily peace, Malaysia will become the focal point of attraction to visitors of all races around the world without the need to launch any campaign to attract tourists. Muslims and non-Muslims alike from the four corners of the world will throng to Malaysia to witness and to seek the secret behind such peace that Allah has granted Malaysia. These visitors will be interested to know how an extraordinary kind of peace can happen in a multi-racial country like Malaysia. They wish such peace can happen to their homeland as well.

4. Unaligned countries of different political systems such as Communist, Socialist, Democratic and Capitalist countries will forge diplomatic relations with Malaysia. These countries will rush to do trade with Malaysia because trading in Malaysia at that time will be free from usury and oppression. And Malaysia is willing to postpone payment from countries which cannot afford to pay.

5. Those who seek refuge or asylum in Malaysia will surely be protected. Even if they are poor, they are able to find calmness and serenity in Malaysia. The serenity of the poor in facing their poverty and harship and their full trust and reliance in God (tawakkal) would even cause envy among the rich to the extent that they will be willing to sacrifice their wealth in the way of Allah in order to attain such calmness and serenity.

6. Prosperity will flow from the heavens and the earth onto this blessed land. Allah guarantees its opulence. Oil will flow from the earth. The soil will produce an abundance of crops, livestock will be plump and healthy and sheep, goats and cattle will produce an abundance of milk and meat.

7. At the time for Solah, the Muslim community will do their solah in congregation without having to close their shops.

8. On the streets, people dress according to the Islamic dresscode and the segregation of the sexes will be distinct. When boarding buses, men and women will automatically queue up in a segregated manner, without the need to impose laws, acts or regulations.

9. The youth, in general, are inclined towards the path of Taqwa (love and fear of God). They are attached to the mosques. Islamic songs (nasheed) will be the general form of entertainment.

10. Prostitution that exists in the Malaysian-Thai border which has been destroying and degrading the morals of the Malaysian people will be banished on its own. The dirty plans of the enemy to corrode the monality and integrity of the people will be naturally abolished in an Islamic country.

11. Television broadcasts in Malaysia will be most unique. It will challenge all other TV stations from around the world, and will intimidate the enemy due to its big influence. There will be programmes specially for non-Muslims, mostly touching upon the innate nature of mankind, love and care and matters of mutual interests.

12. Besides having official Malaysian delegates to other countries, there will also be the presence of unofficial ones i.e. those who visit Malaysia and who will promote the country in their respective homelands as a country that is peaceful, prosperous and blessed by the Oft-Forgiving Allah. With this, news of the Islamic nation will spread very fast. The enemies of Islam will be dumbfounded and they would not know how to check this phenomenon.

13. Non-Muslims will be attracted to Islam without even asking for any clarification. This is because they can see the peace and solace in the Muslim community. When they see the Muslim community carry out their worship, the solace and peacefulness can be felt in their hearts. They will say: “If solace can be savoured in this world, there must be an afterlife beyond.”

14. The lifestyles of Malaysian leaders at that time as leaders of an Islamic nation are no different from the lifestyles of the common people. Both will stand and look equal. In a gathering of leaders and the people, for example, no one will be able to tell who among the crowd, are the leaders.

15. Due to the fact that the exemplary Islamic community exists in Malaysia, people will choose to visit Malaysia rather than Mecca to witness the reality of the Islamic way of life in the daily life of the people.

16. Neighbouring countries such as Indonesia, the Philippines and Thailand will be pleased with Malaysia and will sustain good relations and will exemplify Malaysia in every aspect possible.

Such is the dream, longing, hope and confidence that I, along with those who love Islam, have for Malaysia. Let us together clamour for Allah’s promise for the Ummah of this final era. Hopefully the era of Islam is resplendence that was once granted to the Ummah of the past will also be granted to the present Ummah. Such is the fairness, love, benevolence and the promise of Allah.

This is no dream or idle thought. This is the belief of an Islamic fighter, a belief that is related to the promise of Allah, and supported by history. Take a look at the first century of Hijriah in early Islam. As promised, the first Mujaddid (reformer), Saiyidina Umar Abdul Aziz was born. He was a pious man with the attributes of Taqwa (love and fear of God). He was the promised leader. Although he had refused to accept the post of Caliph, that post however was there for nobody else but him.

The governments before his time were no longer peaceful and just. But after two and a half years of his rule, Medina and its area of influence became most peaceful. To the extent that even wolves did not pounce on or devour sheep. This is a very well known fact in history. Although Saiyidina Umar Abdul Aziz was not too prepared to rule, but because he had Taqwa and was the promised leader, he was given this gift of extraordinary leadership by Allah.

Malaysia is also promised. Although presently it is still rather secular, but with the arrival of the promised leader, Allah will assist and will grant the extraordinary leadership similar to that granted to the first Mujaddid.

Who would not long for a Muslim or Islamic country as pictured above? That is the true Islamic country. We would surely love to live in such country. Let us together clamour for Allah’s promise. Let us pray, strive and struggle till Allah sends us His assistance.

I am aware that this vision of mine will once again spark controversy to those who are alien to the Truth. I apologise for being a controversial person. However, I am not being impulsive. Whoever carefully scrutinise whatever I say with purity of heart would perhaps not have much difficulty to understand my attitude. Furthermore, there have been many of my predictions that came true with the will of Allah. Those who wish to reject my opinion and vision; I do hope that you do not do it now. Please wait for perhaps another four months. If by then, what I say do not happen, you can then proceed to reject. However, it would be for our betterment to strive together in order for Allah’s promise to truly become a reality in our hands. With God’s Will, we will attain big rewards in this life and in the Hereafter.

Chapter 12 : The Last Era That Is Promised

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Soothsayers of many races using many languages and varied methods agree with the sayings of the Prophet (pbuh) about the last era. The last era is specifically for Islam. The most famous are the predictions of the Jewish, Christian and Javanese soothsayers.

Most people know about the predictions of Nostradamus (a French Jew) concerning the coming of a saviour that he mentioned as “the man with the blue turban”. A Dutch writer, G. H. Brill wrote in his book The First Encyclopaedia of Islam (1913) about the rise of Islam from the East by someone he called “the standard bearer of Mahdi”. And in an ancient and famous Javanese book known as Babad Jawa, there is mention about the coming of one “Ratu Adil” (Imam Mahdi) and “Satria Piningit” (The Prince of Bani Tamim) who will govern Indonesia and the Malay Archipelago with pure Islamic teachings.

Let me list out what the Javanese soothsayers said as explained by Permadi SH, head of the Indonesian Paranormal Foundation.

Permadi SH is a famous name in Indonesia. He said clearly that Satria Piningit is the person who will lead to Ratu Adil. Before him is Satria Kinunjara and Satria Mukti Wibawa. Satria Kinunjara is the one who spent most of his life in prison and who set Indonesia free from colonization. That was Soekarno. Permadi SH also said clearly that Satria Piningit is an admirer and he echoes the message of Soekarno. Satria Mukti Wibawa is a leader full of charisma who filled Indonesia’s independence. That was Soeharto. But Permadi SH also mentioned that Soeharto’s era was still an era of chaos and anarchy. There was no justice until the arrival of Satria Piningit.

Satria Piningit literally means a hidden warrior. He exists but appears non-existent. He is non-existent but appears to exist. This means he is protected by God. He is surrounded by tyranny and injustice like maggots crawling and creeping all over his body.

On one side, Satria Piningit has the good character of Soekarno. On the other side he has the good character of Soeharto. He is brave, vocal but calm and bound by strategy.

That is why Permadi SH said he is the combination of both Soekarno and Soeharto.

His arrival results in the merger of Malaysia and Indonesia. This is a continuation of the success of the Kingdom of Majapahit. That kingdom united the Malay Archipelago with the influence of Hindu and Buddhist religions. This time, the Malay Archipelago will unite under the banner of pure Islam. Permadi SH also mentioned this is the turn of the Malays to lead the world. The light of Islam will emerge from the Malay Archipelago and will brighten the whole world. The signs are already clear and the emergence of Satria Piningit is very near. He will emerge exactly at the time he is needed.

These predictions of Permadi SH are almost similar to the predictions of the Jewish Nostradamus and the writings of G. H. Brill. Verily Allah in His own way has spread this dazzling news about the rise of Islam in the last era to most races and languages of the world. Almost all races have heard about it. It is exciting and elating news to all Muslims. But to the enemies of Islam, they are wary and very sad.

But it will surely happen. Allah Himself promised that it will happen through the sayings (Hadith) of His Apostle. Let us see the particular Hadith that is almost 1500 years old now. It has survived a very long span of time to be inherited by Muslims of the last era at the end of time. Verily, Allah does not forget His servants among the followers of His Apostle in the last era, and hence for them Allah has reserved this Hadith which is crucial and very important. The Prophet said:

Which means: From Abdullah bin Mas’ud, he said: When we were with Rasulullah suddenly came a group of children from Bani Hashim. When Rasulullah saw them, both his eyes became wet with tears and his facial expression changed. So I asked, “Why do we see in your expression something that does not please you?” Rasulullah replied: “Allah Has chosen for us, Ahlul Bait (the family and descendants of Rasulullah), the Hereafter above the worldly. My descendants will face misfortune and expulsion after me until the arrival of a group of people from the East who will bring with them the Black ‘pennon’. They ask for goodness but goodness was not given to them. So they fought and struggled until in the end, they were assisted (by Allah) and they achieved success. They were given what they asked for. But they did not take it for themselves but they hand it (Islamic Nation) over to a man of my descendant who will fill the earth with justice the way it was filled with tyranny (before that). Whoever among you gets the news about him, go to them even if you have to crawl on snow. Verily he is Al Mahdi.” (Narrated by Ibnu Majah)

In another Hadith:

Which means: From Ibnu Umar r.a. that Rasulullah (pbuh), whilst holding the hand of Sayidina Ali, said: “It will emerge from this sulbi (basis of descendance), a man who will fill the earth with justice. And so, when you are convinced of such, you must endeavour to be with the Prince of Bani Tamim. Verily he comes from the East and he is the holder of the standards of Al Mahdi.” (Narrated by At-Tabrani)

For those who consider this a weak Hadith, I would like you to see what is happening in the East beginning from the early 15th Hijriah century. You will notice the revival of Islam in the Malay world that is growing and expanding although it is being hindered and obstructed. This is a strange phenomenon. Malays are becoming the best people in the practice of Islam and they are in the forefront of the Islamic struggle in the whole world today. It is not yet perfect, but is certainly progressing. This is no longer a secret. Although Islam was brought to the Malay Archipelago by Arab Traders more than 700 years ago, only now is Islam beginning to flourish in this region albeit in an era where the second age of ignorance has enveloped the whole world. Islam here did not die nor did it perish although it is was colonized and its enemies tried to kill it countless times.

This is the last era that is promised by Allah. With the will of Allah, the resplendence of Islam from the East in this last era will be a repetition of the first resplendence, and the first empire of Islam. It is promised. It is within the power of Allah to make the East the foundation of the second empire of Islam (ummah) similar to the way Allah chose Mecca and Medina to be the foundation for the first empire of Islam.

It is clear that the last era mentioned in the Hadith is somewhere around the 15th Hijriah century. And the East means the Malay Archipelago and in particular Malaysia, Indonesia and its surroundings. The revival of Islam in Malaysia is much more pronounced. This is based upon the Hadith which is concurred by the predictions of the soothsayers mentioned before this. The story goes as follows: At the time Islam is destroyed and devastated in the Malay World (East), there raised a man promised by Allah to reform and save His religion. He is of Quraish descent from the family line of Bani Tamim. But his Arab characteristic is very thin because Arabs who came to the East inter married with the locals (non Arabs). So it is little wonder the Prince of Bani Tamim does not look like an Arab.

As far as the Prince of Bani Tamim is concerned, the Prophet did not mention his line of descent but elaborated upon his physical traits, the characteristics of his struggle and his followers. That is why, in order to seek the promised Prince of Bani Tamim, we have to observe the style and methods of his struggle and not his line of descent.

He started his struggle with a small group or jamaah which later became big. The characteristics of his group or jamaah are very much similar to the jamaah of the Prophet. Its women wear dark loose dresses. Its men folk wear the long robe and turban. Followers of the group or jamaah are firmly united and integrated as though they are born of the same mother and father. Their ambitions and aspirations are high and strong. If they wish to flatten a mountain, they can surely do it. The Prophet (pbuh) said in a Hadith that the Angel Gabriel said.

Which means: “Allah Azzawajala gathered together his companions (Al Mahdi) the total of those who fought at Badar and the soldiers of Thalut (Saul) that is 313 men. They are like lions that emerge from the jungle. Their hearts are like steel. If they aspire to displace a mountain, they can surely do it. Their style is one and their dress is one as though their father is one.” (From the book Aqdud Durar fi Akhbar Al Muntazar 1985)

The Prince of Bani Tamim asked for goodness from the ruler of his country but it was not given. He and his followers carried on their struggle until the leadership of the country was handed over to him. This means the small group (jamaah) has grown to become an Islamic nation.

There is also a Hadith that says the leadership of the Prince of Bani Tamim is also accepted in Khurasan. The Hadith is issued by Al Hafiz Abu Nuaim.

Which means: From Sauban r.a., he said, Rasulullah said: “When you see the Black Pennon accepted in Khurasan, then go to it even if you have to crawl on snow. Verily, with it is the Caliph of Allah who is Al Mahdi.”

In another narration:

Which means: From Sauban r.a, who said, Rasulullah (pbuh) said: “When you see the Black Pennon from Khurasan, go to it. Verily with it is the Caliph of Allah who is Al Mahdi.” (Narrated by Ahmad)

The impossible has happened. Khurasan which was under the rule of communist Russia has gained its independence and the Eastern Islamic movement has been to the area. What is said in the Hadith is about to happen. How true is the saying of the Prophet.

When the Prince of Bani Tamim gets his Islamic nation, then a short while later (in the span of two years), Al Mahdi will emerge. His name and the name of both his father and mother is similar to the Prophet’s. His name is Muhammad bin Abdullah and his mother’s name is Aminah. In relation to Al Mahdi, the Prophet mentioned him as his descendant.

Therefore the factor of descent is important in the case of Al Mahdi because it is stated in the Hadith, unlike the Prince of Bani Tamim who is indicated by his physical traits and the characteristics of his struggle and of his followers. The Prince of Bani Tamim is close to Al Mahdi, much like Prophet Aaron was to the Apostle Moses. He hands over his nation to the Al Mahdi. The emergence of Al Mahdi and the surrender of the Black Pennon by the Prince of Bani Tamim to Al Mahdi is clearly mentioned in the Hadith. Al Mahdi will emerge in Mecca between Hajar Aswad (the black stone) and the shrine of Abraham (maqam Ibrahim) near the Kaaba. He will declare himself as the Al Mahdi while long before his emergence, the Prince of Bani Tamim has announced and publicised his appearance. The Prince of Bani Tamim knows the Al Mahdi very well. Here we realise that the emergence of the Al Mahdi must be preceded by the Prince of Bani Tamim. Otherwise, he is not the true Al Mahdi.

The handing over of his nation by the Prince of Bani Tamim to Imamul Mahdi is symbolised by the surrendering of the Black Pennon. The Black Pennon is merely a symbol. In actual fact it is a sword once owned by the Prophet who presented it to Sayidina Ali. The sword is named “Zulfakar”.

When the Al Mahdi rise to power, Islam will spread throug- hout the world. But a big portion of the world’s population will not embrace Islam until the emergence of the Apostle Isa (Jesus). After the emergence of Isa (Jesus), the whole world and all mankind will embrace Islam. Global peace will ensue under the governance of the three leaders namely:

i. The Prince of Bani Tamim – who will rule for almost two years

ii. The Imamul Mahdi – who will rule for about forty years

iii. And with the blessing of Allah, He sent the Apostle Isa (Jesus) who will confirm and authenticate Al Mahdi so that all mankind will embrace Islam. No one will question or reject Isa (Jesus) and when he accepts Al Mahdi, all mankind will follow to accept him and will embrace Islam. Mankind will be saved from the fires of Hell. That is the blessing of God for all mankind in the last era.

In the era of Imam Mahdi, war will occur six times. But it will be fought the traditional way; not the modern way with modern weaponry like in the Gulf War which destroyed mankind, buildings and life stock which had nothing to do with the war. It will only involve people who partake in the war, much like wars in the times of the Prophet. All the wars will be initiated by tyrannical rulers of Europe and the Middle East. Islam will be defeated in one and will be victorious in five of the wars.

History will repeat itself. We are fortunate because out of Allah’s love and benevolence, we are told about the future and things that will happen. So we can prepare ourselves.

Much like the events that will happen after death, in the Purgatory (Barzakh), in the Plain of Assembly (Mahshar), and in Heaven and Hell. Everything is told to us so that we will not regret. It is a great gain and benefit for those who are bestowed faith and belief of the mystical. It is a great loss for those who disbelief.

This second revival of Islam does not follow the system or process of political elections. Islam has its own system. The Prophet choose a different system from the system of his time to bring up and to raise Islam. He did it through dakwah (missionary work) and education using the divine revelations and the Hadith. His approach was through love, care, brotherhood and fraternity. When the hearts and minds of people are processed through divine revelations which are heartfelt and supreme, there will be an overall shift in the hearts and minds of people and of the society towards the truth and virtue that will bring about an Islamic nation followed by an Islamic Empire.

The Prince of Bani Tamim too closely emulates the Prophet’s style and methods of struggle. Because he is a promised leader indicated by the Hadith, he is guaranteed sustenance, divine inspirations and given divine powers (karamah) and mystical assistance that can help him revive a religion that is almost destroyed. As such he is able to build and uphold a true Islamic government similar to the governments of the Salafussoleh (the pious Muslims of early Islam) with the help and assistance of Allah. An Islamic leader who is not promised and who is not bestowed special help and assistance from Allah will not be able to achieve success like the promised leaders.

The question now is how does the Prince of Bani Tamim acquire a nation without going through the process of political elections while at the same time he does not have the aspiration to lead a nation or to become its ruler. It will happen purely because of the promise and the wish of Allah. Although the Prince of Bani Tamim do not want the leadership of a nation and he does not work towards it, but Allah will still give it to him. This happened to the first Mujaddid Caliph Umar Abdul Aziz. He did not want the power to rule but Allah still gave it to him and he was forced to accept it. Allah can do it any way He likes. We cannot envisage with our common minds how He would do it. He can take from and give power to anyone He likes. He decreed in the Quran:

Which means: “Say (Oh Muhammad): ‘Oh Allah? Possessor of the kingdom. You give the kingdom to whom You will, and You take the kingdom from whom You will, and You endue with honour whom You will, and You humiliate whom You will. In Your hand is good. Verily, You are able to do all things’.” (Ali Imran: 26)

That the Prince of Bani Tamim is able to Islamise a nation and the whole Malay archipelago and will be continued by Imam Mahdi and the Apostle Isa (Jesus) who will Islamise the whole world. This is a famous story. It is said and known by people of various races and religions in the world. It is a special promise from Allah and his Apostle for Muslims of the last era. It can happen quite easily.

The next question is who is the Prince of Bani Tamim? And who is Imam Mahdi?

To know this, let us all wait and see. The Islamic leader from the East who will rule and govern an Islamic nation in the region with pure Islamic politics and administration with peace and harmony in the early part of the 15th Hijriah century, he is the Prince of Bani Tamim. And to whom the Prince of Bani Tamim hands over his nation, he is the Imam Mahdi. Let us all pray (doa) so that the promise of Allah will occur for us. So that our longing to live in an Islamic nation like the Companions of the Prophet and the pious people of early Islam will come true.

The early part of the Hijriah century is still here. All Muslim leaders in the East can try to be the Prince of Bani Tamim. We must respond to the promise of Allah if we want to be an obedient servant.

We should emulate the Companions of the Prophet who rushed to realise the promise of Allah to be the good military leader who would capture Constantinople from the Christians as said by the Prophet. They were not told who the good military leader was. So they wanted to try to be him including Sayidina Abu Ayub Al Ansari who was then more than 90 years old. He advanced towards Constantinople and because he was not the promised one, he died a martyr beside the walls of the city. They were not disappointed if they failed. What is important is to fight for what Allah has promised and to gain His forgiveness and acceptance. Not trying is much worse than failing.

History proved that the person who succeeded to Islamise Constantinople was Muhammad Al Fateh. He was the one that the Prophet said was the good military leader. It happened 600 years after the Prophet said it. The companions and the faithful truly believed in what the Prophet said. They never doubted or feel daunted even if they tried and failed countless times. Not only did they not doubt but they try intensely to find the formula and the secret to achieve success. People who doubt the promise of Allah are people whose belief in the power of Allah is weak. Their hearts are not strong enough. With the slightest tests, their confidence is shaken. Whereas for people with clean, pure and strong hearts, tests and tribulations do not shake their confidence but will only strengthen their will and determination.

Everything that I write in this chapter is my belief. If there are any readers who doubt its truth, I hope they can be patient and wait for the emergence of an Islamic nation by the Prince of Bani Tamim. He will do it without having to go through political elections. If it does not happen within the time frame that I have mentioned, then you can say you do not believe me and you can declare me wrong.

To Islamic leaders who fight for Islam through political elections, I ask for forgiveness for saying that theirs is not the way to be a candidate for the post of the Prince of Bani Tamim. Nonetheless, you and I can try and let us see the outcome. If Allah destined that we are the chosen leader, then we should be thankful. If not, we should accept whoever is chosen by Allah and be with him. Let us not feel hurt or be envious and spiteful. As a servant of Allah, we have no God other than Allah and we have no place other than this earth to inhabit. So we should accept the decision of Allah Who is our God and Who owns this earth. Hopefully Allah too will forgive and accept us.

Chapter 11 : Who Is The Upholder Of Islamic Politics

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Before this, I have explained that there is truth which is promised and that there is truth which is not. Which means the Islamic struggle can be one that is promised by Allah and one that is not. The struggle that is promised has its leader appointed and promised by Allah whereas the one which is not, its leader is not appointed or promised by Him or His Apostle.

I also explained that some leaders of the truth who are promised are indicated by divine revelations (wahyu), some by the Hadith (sayings of the Prophet) and some by divine inspiration (ilham). Examples of leaders of the truth indicated by divine revelations include the Prophet peace be upon him (pbuh) himself, all the other Apostles, Thalut (Saul) and Alexander the Great. While leaders revealed by the Hadith were all the four Caliphs (Khulafaur Rashidin), all mujaddids (reformers), Muhammad Al Fateh, the Prince of Bani Tamim and Imamul Mahdi. And divine inspirations of the saints indicated and confirmed the mujaddids, the Prince of Bani Tamim, Imamul Mahdi and Muhammad Al Fateh whom the Prophet said was the good leader, with the good army and good citizens, who will conquer Constantinople. Good leaders are those who bring about love, brotherhood and fraternity. I would like to stress here that leaders indicated by divine revelations, the Hadith or divine inspirations, or in other words, leaders promised by Allah, fall into three categories.

1. Leaders of groups (toifah or jamaah)

2. Leaders of states and nations

3. Leaders of the Islamic empire (ummah)

Leaders of groups (toifah or jamaah) are equipped to lead and to administer or to uphold the truth and justice (Islam) only at the level of their group or jamaah. They cannot go as far as a nation, let alone an empire.

As said by the Prophet, if all the three categories of leaders truly practice Islamic politics, they can foster love, brotherhood and fraternity at the levels that they lead. If all the three categories of leaders do not foster love, brotherhood and fraternity, then they are not Islamic leaders, much less leaders who are promised by Allah.

Whereas leaders destined to lead at the level of state or nation, can uphold the truth and justice within his group (jamaah) and continue his true Islamic leadership to the level of a nation. But he will not be able to extend it further to the level of an empire.

Lastly leaders destined to lead the Islamic empire (ummah) are those who are able to lead and uphold the truth from the level of his group (jamaah), his nation and onwards to an Islamic empire (ummah). This means they can uphold the true Islamic governing system throughout a major part of the world that is under Islamic influence.

In the era of the promised leader (whether at the level of a group, nation or empire), there will rise a society at the appropriate levels that Allah described as follows:

Meaning: “A fair land (peaceful and prosperous) and blessed by an Oft-Forgiving Allah.” (Saba: 15)

But true prosperity is love, fraternity and brotherhood. From it will arise other forms of prosperity like amenities of life, food and drinks, clothing, transport, place of dwelling and so on.

These leaders are able to educate and nurture their followers to have faith in Allah, to do the solah, pay the tithes, to be obedient to Allah and His Apostle in accordance to their various levels. This is done not through directives, compulsion or punishment but purely out of their love for the Hereafter which overrides their love for the worldly. Allah and His Apostle are their highest love, above all their love for the created. Their society are forgiving, peaceful, loving, compromising, they help each other, cooperate, they do not cheat or oppress, they do not topple or down-trod other people but are tolerant and complimentary to each other in making their society prosperous. Allah loves and forgives them. They live by the Islamic system, Islamic education, Islamic social codes, culture, economy, health service, agriculture, international relations, and at the national level, Islamic military and judicial systems. Non Muslims (zimmies) accept the truth and justice that ensue. They become loyal citizens. In short, they truly adopt the system of Islamic politics.

Under the rule of the promised leader, people can truly uphold the rules of Allah in all aspects of their lives. The laws of hudud and qisas are also carried out except at the level of group or jamaah because at this level they are not empowered to do so. Anyhow such laws are not very popular compared to other obligatory rules concerning individuals (ain) or concerning the community (kifayah). The application and implimentation of hudud and qisas laws are few and far between. In a truly Islamic society, there are not many bad hats and evil doers who need to be punished under the laws of hudud or qisas. It happens once in a while and even then only among a small section of the community that is obstinate and ill disciplined. There are also no prisons or sanatoriums (mental hospitals) in a true Islamic society.

It must be known that through the leadership of the promised leader, people’s minds and hearts will shift from ignorance and wickedness to knowledge and virtue. From not knowing Allah, they will know Him and be obedient to Him. They will perform the solah, pay the tithes, fast, struggle and sacrifice in the way of Allah. They will abstain from sins and transgressions and will do good. They will be forgiving, loving, generous, full of humiliation and they will love the Hereafter more than the worldly life.

All these changes are the result of their faith and their taqwa (fear of Allah). They love, fear, obey, long for, are patient, thankful and they accept and put their trust in Allah. They worship Allah without end, from dusk to dawn, night and day, through their solah and zikr (contemplations in the remembrance of Allah). In times of hardship like war, drought or other calamities, the people are willing to do sacrifice to stabilize the nation without having to seek help from their enemies.

The promised leader is able to change his society as mentioned above in accordance to their levels. This is achieved not through the use of power, acts of law, jurisprudence, threats, or the fear of punishment. If punishment is used at all, it is minimal and always applied to those who really need to be disciplined. And it is not done at the level of a group or jamaah because at that level, they are not empowered to draft acts and laws. There is also no police or the military to enforce them.

People change due to motivation, education, knowledge, through being nurtured and through leadership that is full of wisdom and love which is carried out persistently and systematically. They do good and conduct worship with diligence and out of the goodness of their hearts. The leader is the role model. People do these things not because they are asked by anyone to do so or because it is their work or hobby or out of any personal interest. They do so purely to prove their subservience to Allah and to fulfil their pledge to live and die for the sake of Allah.

Unlike Muslim leaders who are not promised, leaders who are promised are successful in their leadership. They are safe and they bring salvation to their people. Leaders who are not promised, if at all they can save themselves, they are not able to save others or their people, although they have the power and authority. What are the factors that create this difference? Among them are:

1. Leaders appointed and chosen by Allah are bestowed with knowledge through divine revelations (wahyu) if they are Prophets or Apostles, or through divine inspirations (ilham) if they are saints. This especially involves knowledge on how to educate and nurture people, on leadership, problem solving, development, how to deal with the enemy, techniques and methods of the struggle, strategy and others. Such knowledge are of a quality most effective for the times and era of the leader. Leaders who are not promised are not given these special knowledge by Allah. Thus, they find it difficult to change and nurture people and to make plans and form strategies.

2. For leaders who are promised, Allah bestows them with sustenance from unknown sources (i.e. from God Himself) whether for their own requirements, their families and their struggle. Allah provides for such sustenance at exactly the right time in ways that Allah has ordained, so much so, money and finance is never a big problem to the struggle. Whereas, leaders who are not promised do not enjoy such special livelihood and assistance.

3. Leaders who are promised are nurtured and looked after (protected) by Allah Himself. So much so they attain taqwa (fear of Allah), character, mind, feelings, attitudes and thoughts, that are the highest and the best in their era and actions that are the most appropriate. They are guided congruent to their status and levels. For the Apostles, it is called maksum (those whose past, current and future sins are pardoned by Allah). For the Saints, it is called mahfuz (those who are guided by Allah). Allah corrects their mistakes whether directly or indirectly. Their good traits are encouraged and flourished by Allah. They are given resilience of heart. These things do not happen to leaders who are not promised.

4. Promised leaders are bestowed mystical help by Allah. Such help come in various forms such as mukjizat (divine miracle) for the Prophets and Apostles, karamah (divine power) for the saints, maunah (mystical help) for the good servants of Allah (soleh), and also mystical sight (kashaf), divine inspiration, mystical voices (hatif) and so on. When all physical efforts cease to work, Allah will provide the appropriate divine and mystical assistance to help fighters of the truth and leaders who are promised. Leaders who are not promised are not given this sort of assistance.

5. The emergence of leaders who are promised do not depend upon the support of the people. They are appointed by Allah Himself in His own way which means, the promised leader do not rely upon the help of mankind whether to elect or to topple him. He has his own way, and he has the power and strength to ascend on his own accord. That is why, leaders who are promised are successful in their leadership and they remain leaders as long as they live. They are accepted at heart by the people. They are not elected by the show of hands or by votes, or by money politics or as a result of being lobbied. Whereas leaders who are not promised are elected by the people. Those who elect him can also reject him. Therefore his position is insecure and is always threatened and he can be easily toppled even before he can implement the rules of Allah.

6. Leaders who are promised by Allah are usually poor but are unattached to the worldly (zuhud). Before they become leaders, they are usually rich. But after they become leaders, they become poor. All their wealth and assets are sacrificed for the people and the state. The Prophet (pbuh) spent all his wealth presented to him by his wife. Sayidina Abu Bakar r.a too spent all his wealth. Sayidina Umar Al Khattab r.a sacrificed 75% of his riches. Sayidina Usman Ibnu Affan r.a sacrificed 50% of his wealth for Islam. Sayidina Ali k.w. was poor from the beginning. Caliph Umar Abdul Aziz and his wife gave all their wealth to the state.

7. Promised leaders do not control the people by using the police, the military, imprisonment, laws of hudud and qisas, by acts and jurisprudence and the like. If at all they resort to such things, it is very minimal. They actually are able to control and tame the hearts of mankind to be inclined towards good and virtue and to despise evil. When the hearts of mankind is good, it will by itself reject evil and will refrain from doing it. Only a small portion of the people will remain obstinate and ill disciplined and are inclined towards evil and transgression. It is this small group of people that require to be punished under the hudud and qisas laws as a corrective measure. Hopefully through such punishments, they will realise the futility in committing crimes and acts of sin. With this extraordinary style of leadership, leaders who are promised can truly build a society that is peaceful, prosperous and blessed by an Oft-Forgiving Allah.

8. The promised leaders do not aspire or ask to be a leader. Let alone to strive and struggle to be one. They in actual fact are afraid to become leaders. You cannot see in them the enthusiasm to be a leader. They are not power crazy. Sayidina Abu Bakar As Siddiq, when he became the first Caliph, he crawled up the pulpit to make a speech. He could not walk because if he did, he would fall. He trembled out of fear for having been given such a heavy responsibility. When he referred to Sayidina Umar Al Khattab, Umar said: “We have no other options”. Those who accept to be a leader with fear and apprehension, he will carry out his task with honesty and responsibility. A leader who is too enthusiastic usually is not prepared mentally and spiritually to lead. That is why they commit mistakes and they fail. Above all that, they blame others including the enemy for their failures.

9. The promised leaders are loved by the people. People obey them with all their hearts. The people do not disobey or revile the promised leaders behind their backs but they uphold their honour and feelings. That is why such leaders are successful. It is also for the same reason they are hated by their enemies. Their enemies cannot hide or suppress their hatred and they show their adverse and hostile reactions. Thus, their enemies are readily exposed and this makes it easier to deal with them. That is why the promised leaders are always a few steps ahead of their enemies and they can easily deceive and out manoeuvre the enemies before they can do them any harm. That is also why the promised leaders can always free themselves out of tight situations in their struggles. This does not happen to other leaders who are not promised. They are never loved too much nor hated too much.

10. The promised leaders not only can save the Muslims but under their leadership, non Muslims (zimmies) can also be saved albeit in the world (not so in the Hereafter). Because non Muslims who are friendly (not hostile) are treated well. In fact many among them embrace Islam at the hands of such leaders. The zimmies are never compelled to obey. They are obedient at heart because they love the justice and the truth brought about by these leaders. This is what makes it possible for the promised leaders to uphold justice peacefully and safely. Leaders who are not promised by Allah are not able to capture the hearts of non Muslims so much so such groups protest and offer resistance and are regarded as a problem.

Those are my contentions to show the difference between leaders of the truth promised by Allah and those who are not. And in so doing, I show too why the promised leaders are able to uphold the truth and justice while the others cannot even do justice to themself let alone to the society and their people.

Throughout the history of the world, the number of promised leaders are few compared to leaders who are not promised. That is the reason we do not see many leaders throughout history who can truly and practically uphold justice although many can talk and shout about it.

This is a historical fact. We cannot feel hurt nor can we question Allah why the promised leaders are few and far between. And on top of that, they do not rule for long. What we must believe and understand is that only the promised leaders can uphold justice in a truly and wholly Islamic administration at their various levels (whether group, state or empire). Such is the command and wish of Allah. Other than the promised leaders, although they adopt the same practical methods, they will still fail because they are too weak to fight against their nafs (ill desires) and to face risks, trials and tribulations. They are easily depressed and frustrated and are unable to face difficulties and resistance.

This is proven by history. There were no leaders in history other than those mentioned by divine revelations, (wahyu) the Hadith or by divine inspirations (ilham), who were able to uphold justice in their rule or leadership. Those destined to lead at the level of their group (jamaah or toifah), their ability to be just and to uphold the truth is only confined to such a level. They cannot do more than that. If they try, they will surely fail. Those destined to lead a nation or state, their ability too is confined to such a level. They cannot achieve anything above that.

Muslims must understand this fact. It will help us determine what era we are in. Whether we are in the promised era or otherwise. If we are not in the promised era, then suffice we do what is necessary in relation to the era. We must accept that our leader, whoever he is, is not the promised one. We should be patient with all his weaknesses and failures. We have no other alternative. If we elect another leader including ourselves to replace him, it will be about the same or it may even be worse.

Leaders must be there. There cannot be a situation where society is without a leader. It is obligatory for the community (fard kifayah) to have a leader. But we as leaders should not plan and aspire too highly. A leader who is not promised can never build a society which is truly just, peaceful, prosperous and blessed with the forgiveness of Allah.

But if we live in a promised era, which form part of Allah’s schedule and plans, we should be thankful. We have the chance to live in truth and justice whether at the level of a group (jamaah or toifah), a nation or an empire. It is also obligatory for us to seek the promised leader. It is obligatory for us to be part of the group or jamaah, the nation or the empire that he leads.

I am happy to mention that we are now in the early part of the Hijriah century. This is the promised era. The schedule or plan of Allah is under way. It is in this era a mujaddid (reformer) is born and now it is the mujaddid of the 15th Hijriah century. Fifteen centuries have passed in the Hijriah calendar. We are now in year 1427 Hijriah. That mujaddid or reformer has surely been born and has begun to play his role. We can see the Islamic revival within the last 15 years. This is surely the work of the mujaddid. This revival has the potential to culminate into an Islamic nation or even and Islamic empire. This may be the century chosen by Allah whereby a pair of mujaddids will be born at once that is the Prince of Bani Tamim and the Imamul Mahdi.

The Prophet (pbuh) has said:

Which means: From Ibnu Umar r.a. that Rasulullah whilst holding the hand of Sayidina Ali said, “Will emerge from this sulbi (basis of descendance) a man who will fill the earth with justice. And so when you are convinced of such, you must endeavour to be with the Prince of Bani Tamim. Verily, he comes from the East and he is the holder of the ‘standards’ of Al Mahdi.” (Narrated by At-Tabrani) The Prophet also said :

Which means: From Abdullah Bin Al Haris bin Juz Az Zubaidi, he said, Rasulullah SAW said: “There will appear people from the East (Bani Tamim), they prepare the foundation for the reign of Al Mahdi.” (Narrated by Ibnu Majah and Al Baihaqi)

We are lucky to be born in the early part of the century. In fact this century is somewhat special because it promises the birth of the grand mujaddid and before that his second (helper) who will both bring forth justice to the level of an Islamic nation and hence to an Islamic empire. This is the second revival of Islam from the East, promised for the Prince of Bani Tamim and Imamul Mahdi.

I believe this is the era because the characteristics of this era are totally different from the eras before this. The Islamic revival is spreading out of control. The more it is contained or opposed, the faster it spreads. Communism fell in this era. America is becoming weak and distrusted if not hated. This is proof that the world will change hands.

I would like to suggest that we seek the leader with the characteristics of the Prince of Bani Tamim as outlined by the various Hadiths. So too the Imamul Mahdi. The major characteristic of the Prince of Bani Tamim is he will lead an Islamic nation in the East. He will then hand over this nation to the Imamul Mahdi.

Let us wait for the emergence of the Islamic leader who will lead an Islamic nation in the East with truth and justice, that is similar to the government of the salafussoleh (the pious Muslims of early Islam). He is the Prince of Bani Tamim. The person to whom he will hand over the Islamic nation is the Imamul Mahdi.

Leaders other than the Prince of Bani Tamim and Imamul Mahdi cannot uphold the truth and justice as Allah wants it because they are not promised. Although it is not wrong for us to endeavour to become leaders but we must realize the fact that we cannot and will not succeed to uphold the truth and justice. That being the case, we should not fight and contest to become leaders because that is something only Allah shall decide. Even if we succeed in the fight to become leaders, we will only ruin ourselves and others. We should do things in accordance to our ability and sincerity. Hopefully Allah will reward us. Above all we must realise our limitations as one who is not promised by Allah. Our weakness is not out of our own doing nor is it not caused by anyone else but purely because we are not the chosen one.

Chapter 10 : The Good Administration

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According to Islamic politics or administration, to carry out the responsibility of solving the problems of the people is never far from the question of formulating policies. This includes the issuance of directives, execution, the drawing up of programmes and time tables, selection of projects, the recording of results and assessments as to whether such projects are successful or otherwise and its reasons. As such, in an administration, the leader cannot avoid making policies. Such policies may originate from the leader himself or from members of the syura (Ahlul Halli Wal ‘Aqdi) or the Consultative Council.

Therefore there must be staff to maintain statistics and to keep records of on-going programmes or that due to be launched including those which has and is being developed. This effort requires office staff such as clerks, messengers, file keepers, file searchers and so on.

In these modern times, because the population has increased, so their needs are increased manifold compared to the times of the Prophet and the four Caliphs (Khulafa ur Rashidin). To meet their needs require more staff. The administration too requires manpower and department heads. They are the people who will execute all policies of the leader or the government.

Leaders in general who comprise the top leader, directors, managers, heads of departments and staff must work as a team and must all be responsible in the task of governing and administering the population. Otherwise, things will not work properly because there will be those who will laze around, linger, back bite, discriminate and who will distrust each other.

In order to prevent such negative things, the following must be done. Only then will all members of the team feel as though they are family.

1. Leaders, managers and heads of departments must show love and care towards their staff and subordinates.

2. All members of the team must always meet. If possible twice a week or at least once a week. Such meetings can be held in buses or at picnics away from the office. Motivation and education must be the main activity in the meetings so that their souls can be strengthened by faith and their minds filled with knowledge and understanding.

3. Motivation and education in such meetings should not be too serious and formal. It should be casual and relaxed. There should not be any form of pressure or intimidation. What matters is to instil love, care, brotherhood and fraternity amongst the staff.

4. Leaders, directors or managers must obtain the opinion of the staff as regards to their work and tasks in formulating directives and policies. The staff may want to contribute their ideas and experiences for implementation for the good of all.

5. Allow them ample chance to ask questions so that their queries can be answered. This will give them a deeper understanding of their work and why they do it so that they can be responsible towards the people in the name of Allah.

6. If there are among them those who make mistakes, think kindly of them first. Maybe they forget or they do it without intention or they misunderstand the situation. Give them advice generally as a group. If they need to be called up as individuals, make sure it is done with love and understanding.

7. If there are those who purposely commit wrongdoings or those who do it intentionally or due to sheer carelessness, they must be advised accordingly a few times. If they persist, then they can be punished congruent to their mistakes so they can learn.

8. If there are among them those who are consciencious and who do good work, they must be appreciated and given appropriate rewards and presents. Pray (doa) for them by saying: Jazakallahhu khaira (May God reward you for your good deeds).

9. Always ask them how they are and how they are doing. If they face problems, they must be given help and assistance. And if they are blessed with joy, we can all share them like family. Leaders are like fathers and mothers to their staff and subordinates.

10. Once in a while, leaders should visit their staff so that the feeling of love and brotherhood is enhanced. It is with such spirit of love and brotherhood that the staff will gain happiness, satisfaction and the sense of fulfilment in their work.

11. Although each staff in the team is given maash (subsistence allowance), it is only to provide for their basic needs as ordinary individuals. What is more important, everyone should work for Allah to gain His rewards and acceptance and not merely for the monetary emolument.

This is the teaching of Islam in running the affairs of politics (administration). Leaders, directors, managers are like fathers and mothers and all their staff work like brothers and sisters. All work and responsibilities are carried out with a sense of togetherness. Cooperation will prevail and all will enjoy satisfaction and fulfilment in their work.

This is the form of human relationship in Islamic administration and politics. It is far different from secular politics and administration as practised throughout the whole world today.

Chapter 9 : Model In Leadership

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True Islamic rule adhering strictly to the Quran and Hadith happen only to a few leader in history. The reign usually last only for a short period of a few years. Such is the way of Allah (sunnatullah). The truth does not last long. Like a natural flower, it blooms for a short while then it withers. Unlike artificial or plastic flowers, they last considerably longer.

Allah creates the model government occasionally, so that humans can appreciate the difference between true and false leadership. So that mankind can understand what is falsehood and what is the truth. So that mankind admit and acknowledge their weaknesses and realize the greatness of his God. The model Islamic government is in fact the rule of Allah. Allah directly intervenes in all affairs of the government. Firstly Allah brings forth a man as His representative, and then gives him knowledge. Allah provides his sustenance, schedules his every move, deceives his enemies, and makes success of everything that he does. Until a system of life that is peaceful, prosperous and blessed with the forgiveness of Allah is finally born.

This was what happened in the times of the Prophet (pbuh), and later continued by the four caliph (Khulafaur Rashidin) – Sayidina Abu Bakar As Siddiq, Sayidina Umar Al Khattab, Sayidina Usman Ibnu Affan and Sayidina Ali bin Abi Talib. Their total reigns only span for a period of around 30 years i.e. in the early part of the years of hijriah. After 100 years later or at the early part of the second century hijriah, Caliph Umar Abdul Aziz came to power, followed by Imam Syafie as the reformer (mujaddid) of the third century and the leader of the group (toifah) in his era.

And 600 years later, came Muhammad Al-Fateh who freed Constantinople from the Christians, as fore mentioned by the Hadith of the Prophet. Prior to that, came Salehuddin Al Ayubi, who took back Baitul Maqdis from the Christians. All of them brought a model government at the level of ummah (universally) and toifah (group), especially the Prophet (pbuh). The Prophet truly represented Allah to lead mankind to the truth. The Prophet’s efforts gave birth to a small Islamic society and a small Islamic government, exactly as Allah wanted it. In reality, that is the government that Allah Himself created as the best example of a nation and society to be followed and emulated by every Islamic leader in the world. The passing away of the Prophet meant that he had completed his duties to lead and rule his followers. Sayidina Abu Bakar then took over and continued with the duties. Sayidina Umar Al Khattab in his reign copied and emulated the Prophet’s methods in his administration. This went on and after the era of the Caliphs (Khulafaur Rashidin), Islamic rulers were no longer able to imitate the model of a just and good government. Generations following the demise of Sayidina Ali did not qualify and did not have the prerequisites to uphold a just rule. Not until Allah brings forth a leader and reformer (mujaddid) at the early part of every 100 hijriah years or every hijriah century.

The Prophet said:

Meaning: “Allah will send to mankind at the early part of every century (every 100 years) a reformer who renews the affairs of His religion.” (Narrated by Abu Daud)

In ways befitting a reformer, Allah Himself educates and looks after him; providing him sustenance, knowledge, intelligence and others until a truly righteous and just government is established at the hands of the reformer. They are able to execute Islam to the exact demands of the Quran and Sunnah in their era. In fact what they bring are actual reforms that shocks and surprises the people of their time, because what the reformers struggle to uphold is way beyond the people’s thoughts and expectations. This is because reformers truly are individuals who are promised by Allah. The above Hadith is the proof of this statement that: Reformers are God’s promised leaders.

Other than reformers, there are no indications or stories about there being any individual who was successful in establishing a righteous and just government or who became a good leader. Most leaders wanted to be good and just but because of numerous and colossal obstacles, trials and problems, none were able to endure except only those who were promised by God.

I did not say this to discourage the fighters of Islam and who truly struggle to uphold Islam. Not at all because to struggle for Islam is demanded of every Muslim. Allah gives big rewards to those who struggle to uphold His religion. To die in the cause is to die a martyr. I say this because the fighters of Islam today have big dreams and ambitions but they have limited capability and potential. They talk about global issues and the Islamic Nation, but they themselves as individuals, their families, their jamaah or party or their movement still have a lot to be desired and are thoroughly lacking. They encourage their followers to daydream and to build castles in the sky. Whereas their effort, sacrifice, energy, unity and spirit are weak and minimal. Observers ridicule their struggle, and they are not respected, because they do not have the charisma.

A reformer as a leader appointed by Allah does not ask to be a ruler nor does he clamour for it. He understands that the position of a leader should not be contested or fought for. For them, suffice if they can be in the position to advise the ruler. While he is very fearful and reluctant to hold power, the people however want his leadership. And so, with God’s will and choice, power is given to him. It all starts when people are attracted to his leadership. So, he accumulates followers and a jamaah is formed. The jamaah becames charismatic and their leadership are admired. In such a situation, although they do not ask for power but Allah still gives it to them. If not at the level of a nation, at least at the level of a group or jamaah.

This is the outcome of a righteous and just administration of a good leader. Other than this, people who become leaders by way of democracy and elections generally are incapable of being righteous and just or to become a good leader even if he has a burning desire to do so. That is why I reminded the fighters of Islam not to daydream and to entertain idle thoughts. If we feel we are not Allah’s promised leader, then suffice that we struggle in a scale suitable and commensurate to us. Take steps to seriously improve ourselves, our families, our community and our jamaah. If this is successful, then it is significant enough for us. What is the use of getting power if Islam cannot be upheld? People will lose faith in us. It is better just to be an adviser to the ruler. That would be the wiser choice.

This was what Imam Syafie did. When he was offered to be the ruler, he declined. The same thing happened when Imam Ahmad was asked to assume power. He also declined. Both did not want to be rulers but they advised the rulers to be just and righteous. People with taqwa truly fear God in the affairs of leadership. What is clear is that they do not fight or contest for it.

To be just and righteous in governing is not easy. While a leader who is not just cannot escape from the fires of Hell. Historically, there were only a few righteous and just rulers who are eligible to go to Heaven. The rest of them are destined for Hell God forbid. Would you be happy if being a ruler may open the doors of Hell to you? Surely not. For that reason, you should be fearful to Allah if you are nominated to be a leader. Because generally, leaders fail to carry out their duties. Only a few succeed.

To lead or to rule is actually very difficult and demanding. It is not logical for it to be contested. If there is someone else who could lead and rule better, we should be grateful. As an analogy, when we need to use coconuts, do we want to be the one to climb the coconut tree to get the coconuts? Of course not. If someone else could do it, we would be relieved. And so it is, to be a just and righteous leader in reality is far more difficult than climbing a coconut tree. We should be happy if someone else can do it for us. What do you think? Below I will list some examples of just and righteous rulers, the personalities of whom are very difficult to attain. Hopefully we can emulate them if we really want to lead the muslim ummah.

Sayidina Abu Bakar As Siddiq, after being appointed as Caliph

1. Once Sayidina Abu Bakar approached Usamah, who was then the war commander. Usamah, then riding a horse, was bashful and intended to dismount and offer the Caliph to ride his horse. With a hand gesture, Sayidina Abu Bakar declined and said, “By Allah, you cannot dismount and I will not mount up. And what is wrong with my feet gathering a little dust for the sake of jihad in the way of Allah.”

2. On the first occasion that Sayidina Abu Bakar ascended the pulpit after becoming the Caliph, he climbed up only 2 steps, and he did not allow himself to sit where the Prophet usually sat. He said, ”My fellow Muslims, I am elected as your leader, but that does not mean that I am the best amongst you. So, if I am right, help me and if I am wrong, correct me. Remember, the weak among you become strong at my side till I take what is not rightly his from me. Obey me as long as I obey Allah and His Prophet. And if I am disobedient, then there is no reason for you to obey me.”

3. Sayidina Abu Bakar never aspired for the post of Caliph. When alone, he once said: “By Allah, I have never dreamed of being a leader to the believers, even for a day or a night! And I have never asked of it from Allah, whether openly or in secrecy. And if not by leaving the post would entail me leaving my responsibilities to the religion and faith, surely I would run away wherever my feet takes me.”

4. Once, Sayidina Umar entered the house of Sayidina Abu Bakar and found him crying. When he saw Sayidina Umar, Sayidina Abu Bakar immediately hugged him and said: “Oh Umar, I do not need the Caliph’s post.” Sayidina Umar immediately cut short Sayidina Abu Bakar and responded: “Where else are you going to run? Because by Allah, we will not topple you nor will we ask you to descend.”

5. Sayidina Abu Bakar only received an allowance of half a lamb a day and 250 dinars a year. This was later increased to one lamb a day and 300 dinars a year.

6. Sayidina Abu Bakar bequeathed Aishah to return his excess wealth accumulated since he became the Caliph to the muslim community. After he passed away, Aishah brought the wealth left by her father to Sayidina Umar. Seeing this, Sayidina Umar cried profusely while saying: “May Allah bless Abu Bakar. Verily he set a precedence that is difficult for those after him to follow.” What was left of Sayidina Abu Bakar‘s wealth was a donkey used to carry water, a large container, a milking utensil, and a pair of clothes worn when receiving envoys.

7. He never felt that he was better than anyone else. He always uttered the Prophet’s prayers while putting his right hand to his heart: “O God, who toss and turn the hearts of man, hold steadfast my heart to Your religion.”

8. He was always worried of his fate and destiny. He said crying: “Whatever be my destiny, why didn’t become a tree that is only cut and felled.”

9. Before he was appointed as the Caliph, Sayidina Abu Bakar used to help old women, poor widows and orphans who lived in the alleys. He frequently visited them, milked their goats and cooked for them.

One day, after becoming the Caliph, he knocked on the door of one of the houses. A little girl opened the door and said to her mother, “Mother, it’s the person who milks our goat.” When she saw Sayidina Abu Bakar, the mother shyly said to her daughter, “Idiot, why didn’t you say it is the Prophet’s Caliph.” Sayidina Abu Bakar smiled and said, “Let it be, it is alright. She has called me by my work for Allah that I love most.”

10. Sayidina Abu Bakar was very bashful when praised or adulated, and he would repeat the following prayer: “O Allah, make me a better person than what they perceive. And bestow upon me forgiveness for what they do not know. And please do not act upon me as a result of what they say.”

Sayidina Umar Al Khattab, after being appointed as Caliph

1. After being appointed as the Caliph, Sayidina Umar was very concerned on matters of the people so much so he could not sleep at night. In fact, he could not concentrate on his night prayers because his thoughts were on the people, and then he would cry.

2. Everyday, after dawn (subuh) prayers, he would sit and think about the affairs of his people and distributed the gains of war to those eligible, i.e. the gains of war brought to him by the military commanders who conquered enemy nations.

3. He mixed with people all the time. Wherever he goes he brings along a small cane. He will hit anyone who did wrong with the cane.

4. Every morning when wealth comes to him, he will think to whom he will give it to.

5. Sayidina Umar did not give tithes to new converts as was done before him because in his view, Islam was then strong, and did not need to placate anyone.

6. Once Sayidina Umar sat in front of a huge amount of wealth and the spoils of war. Then he requested some of the companions to count them. He then declared his policy on how he was going to distribute the wealth. His speech to those present;

“By Allah, that there is no God but Him, there is no one among you who do not have the right to this wealth. No one has more right than anyone else and I too have no right above that of anyone else amongst you.”

7. During the day he would walk around the Medina Market to observe his people. At night he would walk around in places where people reside to find out the people’s needs with a cane in his right hand.

8. He once saw a beautiful, plump camel and he asked, “Whose camel is this?” The people answered, “It belongs to Abdullah bin Umar (the son of Umar).” Immediately Sayidina Umar sent someone to beckon Abdullah. When Abdullah came, Sayidina Umar said to him, “Bless you oh son of Amirul Mukminin. What camel is this?” Abdullah replied, “I bought it with my own money. I’ll sell the camel and do what was asked of me by the muslim community.” Sayidina Umar said, “People who see the camel will say, look after the camel because it belongs to the son of Amirul Mukminin. Give it water because the camel belongs to the son of Amirul Mukminin. That is what made your camel plump and healthy. You gain profit from the camel in the name of Amirul Mukminin. Oh Abdullah bin Umar, sell the camel, take your capital and surrender the profit to the Treasury.”

9. Sayidina Umar once called together his family members and said, “People look at you all like the bird watching meat. When you do something, they will also do the same.

If you are cautious, they will also be cautious. Verily by God, let no one among you do something that I forbid other people to do, lest I will punish you even more severely because of your position as my family.”

10. A bedouin once said to Sayidina Umar, “O Umar! Be a man of taqwa!” Immediately someone at the gathering said to the bedouin, “Someone like you wants to tell the Amirul Mukminin, to be a man of taqwa?” Sayidina Umar said, “Let him say so. Verily there is no good in you who do not say so, and there is no good in me if I do not want to hear it. Let him say so to me, verily this is the best thing to be said.”

11. Sayidina Umar once saw a milk trader cheat customers at a market. He swiftly hit the trader and threatened to imprison him. After that, he distributed the milk to the poor and warned that anyone who cheats will be painfully punished. He then reminded everyone of what the Prophet (pbuh) said: “Whoever cheats, verily he is not of my company.”

12. Sayidina Umar once gathered people to the mosque. He then ascended the pulpit and spoke: “O Muslims, what will you say if I become fascinated and inclined towards worldly things, whilst I am afraid to do wrong. And no one among you is willing to stop me because you revere me. If I do right, help me. If I do wrong, correct me.” Then a man said, “By Allah, if we see you going astray from the truth, we will return you to the truth”. Then another man said, “By Allah, O Amirul Mukminin, if we see you deviate, we will correct you with our swords.” Then Umar said, “May Allah bless you. All praise be for Allah, who has made amongst you, those who will correct Umar with their swords.”

13. Sayidina Umar strongly enforced a strict discipline upon himself and his family. He and his family did not eat to their full and did not dress excessively.

14. Sayidina Umar once spoke from the pulpit: “O God, I am harsh. Please make me gentle for those who are obedient to You and who befit the truth and who seek your acceptance and the Hereafter. And give me sustenance, resolve and firmness towards Your enemies, the improper (fasiq) and the hypocrites (munafiq) without me being cruel to them nor be their adversary. O my God, I am miserly. Make me generous, but not wasteful, vain or proud. Make me be so, because of You and the Hereafter. Make me be humble and lowly towards the mukmins.” “Oh Allah, I am careless and neglectful. Inspire me to remember You in all situations. Remind me of death at all times. Oh God, I am lacking in worship and in obedience to You. Give me the energy and the strength to overcome them with the right intention, and all this will not happen without Your reverence. Oh God, put me firmly in this belief, goodness and strength. And drown me with Your pressence in everything I dot that will make You accept me. Give me the ability to correct myself, to better all my motives and intentions and to be cautious towards all that is doubtful (shubahah). Oh God, give me the power to think and to take notice upon all that is said by my tongue out of Your Book. Give me the comprehension and understanding and the ability to take heed of its meanings and to study all its secrets and to internalise all that is hidden within it.

15. After supplicating a prayer, Sayidina Umar spoke, “O man, verily the Arab is like a frail camel which will follow whoever pulls its rein to wherever it is pulled. Verily by God, I will pull you to the truth.” Then he stepped down and wrote a letter to direct his officials to be concerned in improving the administration of the financial affairs of the people and be responsible for the needs of the people. Soon after that he said, “To all governors, verily if I see that this wealth is permissible for me, then it is also permissible for you. When its not permissible for me, I will abstain from acquiring it, and you must do the same.”

16. Sayidina Umar was very active in sending his army to other countries like Iran and Syam (Syria). Not to conquer or to acquire worldly fortunes, but to do what the Prophet and Sayidina Abu Bakar did, which is namely for the purpose of protecting Islam from its enemies, spreading the teachings of Islam and freeing mankind from the shackles of humiliation and slavery by the Persians and Romans. Also to develop the human society by strengthening the bonds of brotherhood and fraternity under one religion that is full of tolerance, just ice and goodness. He did this by preaching people in the best possible way and offering them good advice. If they oppose and attack him, he will declare war upon them.

17. When Sayidina Umar saw some people in the mosque, worshipping and not out working, he hit them. 18. Sayidina Umar would always ask the people he met at the mosque after prayers about their work and vocation. If he found them without any, he would encourage them to trade or promote them to acquire skills so that they can work.

19. Sayidina Umar once advised judges not to punish people based only on what they see outwardly. Verily Prophet Yusof’s brothers dumped him in a well, and then went home to their father crying in deceit.

20. Sayidina Umar was very cordial with Sayidina Ali. He befriended him even though there was a large age gap between them. They were very close and they loved each other very much. Each acknowledged the other’s stature.

21. Whenever Sayidina Ali’s name was mentioned in the presence of Sayidina Umar, he would say, “Ali is the most knowledgeable person in the law of the shariah among us.” When a problem is unclear to Umar, and Ali is not with him, he will not be confident to issue any verdict. He would further say, “There is no decision because Abal

Hasan (title for Sayidina Ali) is not here.” Many times he would say, “Allah will not allow me to live in a clan where there is no Abal Hasan.”

22. Sayidina Ali in turn acknowledged the virtues of Sayidina Umar. He would always speak of Sayidina Umar’s merits because he once heard the Prophet (pbuh) say that the most virtuous of people after him were Sayidina Abu Bakar and Sayidina Umar.

Sayidina Usman bin Affan, after being appointed as Caliph

1. Sayidina Usman would perform worship all night and would sleep only a little in the early part of the night.

2. His love is the Quran which he reads all the time. In fact, when rebels stormed into his house and killed him, he was reading the Quran.

3. When he was slandered not long after becoming the Caliph, a group of people dialogued and debated with him. He said, “If you could find in the holy book a reason to shackle my feet, go ahead, shackle them…. ”

4. Syurabil bin Muslim narrated how Usman prepared food for the Muslims like food for kings but he himself only ate with oil and vinegar.

5. Abdullah bin Syaddad said, “I saw Usman giving a sermon on a Friday wearing cloth worth only 4 or 5 dirham, whereas he is the Amirul Mukminin.”

6. Sayidina Usman once scolded a servant and twisted his ears till it hurt. Then he called the servant and asked him to do the same to him. The servant refused and turned away but was forced by Usman. When the servant twisted Usman’s ear, Sayidina Usman said, “Twist it harder man, because qisas (equality in punishment) on earth is far lighter than qisas in the Hereafter. ”

7. Even though he was old and weak, Sayidina Usman would not wake his servant up in the middle of the night to prepare water for his ablution.

8. Sayidina Usman once said in his sermon: “O all you followers of Muhammad, be people of taqwa (fear Allah) as verily taqwa is a gift of God. And the cleverest of man is one who can manage himself well and prepares for life after death, and who takes the light from Allah to brighten up his grave.”

9. His heart was always fearful and tears would fill his eyes whenever he thought of the Hereafter. In one of his speeches he said: “If I were to flounder between Heaven and Hell, and I do not know where I would end up, I hope I will just turn to ash, before I know my actual fate…”

10. When he found that the treasury was overflowing with wealth, Sayidina Usman increased the governors’ salary. He also provided tasty and scrumptious food at the mosques for worshippers, people who stop by the mosque (iktiqaf) and travellers.

11. When he found out that one of his governors consumed liquor, he immediately summoned him to Medina, punished and fired him. He replaced him with another person, even though the governor was his family member.

12. Sayidina Usman sent letters to each of the provinces with a message to the people:

“I heard that among you are those who are despised and some who have been beaten. If there are any among you who feel that you have been abused, let him come this hajj season and demand only from me or from my representative responsible for your affairs.”

13. When the rebels succeeded to enter his house, Sayidina Usman was capable of defending himself, but he did not do so because he said, “I do not want to meet Allah, with the splatter of Muslim blood on my shoulders?”

14. During the rebellion in Medina, Muawiyah offered Sayidina Usman to temporarily stay in Syam (Syria). He declined, as he did not want to be far away from the Prophet. Muawiyah then offered soldiers to be his guard in Medina but he again refused and said, “I am afraid Medina will be overcrowded with the soldiers and that will cause inconvenience to the companion (sahabah) of the Prophet from Rasulullah, the Muhajirin and Ansar.” “In that case they (the rebels) will be disloyal and will kill you,” Muawiyah said. Sayidina Usman replied, “Allah is sufficient for me, and He is the best Protector.”

Sayidina Ali, after being appointed as Caliph

1. He provided the needs for the entire Muslim community from the Treasury without differentiating between those who converted to Islam earlier or later. Each of them, were given only sufficient to meet their needs. According to Ali, an unequal apportionment in principle would present an opportunity for people to accumulate wealth, which clearly will lead to damage and will ruin the harmonious life.

2. He was gentle in upholding the truth no matter what happened.

3. In every action, he would emulate those elder to him. This was his character since childhood.

4. When entering his palace which was filled with opulence, he would turn his face away and say, “Wretched palace, I will never stay here forever.”

5. While walking in the market of Kufah, those who did wrong were given guidance and those in difficulty were given help and assistance. When he met old people, he would help to carry their things. When they saw this, the Companions (sahabah) approached him and said, “O Amirul Mukminin…” Ali, did not allow them to finish what they wanted to say but recited the Quran:

Meaning: “We create the nation of the Hereafter (i.e. Paradise). for those who desist from being arrogant on the face of the earth. And the good end is for the muttaqun (the pious and righteous people)” (Al-Qasas: 83)

6. All his personal and family needs he bought himself. The Companions would offer to carry them for him but he would instead smile and say, “The head of the family has more right to carry the family’s burden!”

7. His life was very moderate, he worshipped diligently and he did not abide by the urge of his nafs. His ate dried bread with fried left overs and he lived in a hut made of clay.

8. His favourite clothing was of rough material and he liked moderate food. Caliph Ali wore a long shirt that he bought at the market for 3 dirham.

9. He frequently woke up the Muslims to perform the dawn (subuh) prayers and calling upon them with his honourable voice, “Wake up oh my fellow Muslims, let us do the solah… may Allah bless you...”

10. Sayidina Ali bequeathed to his followers to:

i. Be of taqwa to Allah (fear Allah) and never ever die except in Islam.

ii. Hold fast to Allah’s religion and do not be disunited as he had heard the Prophet (pbuh) say, “Verily fraternity and brotherhood is of higher priority than solah and fasting.”

iii. Remember Allah and adhere to the Quran. Do not lag behind anyone in doing good deeds.

iv. Remember Allah regarding the poor and destitute.

v. Do not be afraid of people’s contempt in executing

Allah’s commands because Allah will be your Protector from those with ill intentions or those who are oppressive.

vi. Do not desist from encouraging people to do good and detering people from commiting transgressions (amar makruf nahi munkar), say only good words, do not sever the bond of fraternity and never ever be hostile to each other.

vii. Help and assist each other in righteousness and taqwa, and never ever help and assist each other in sin and hostility.

11. Sayidina Ali grounded the flour himself, sold his sword, and patch his own body armour till there was no longer any place on the armour to patch although he could have taken his daily sustenance from the Treasury.

12. Sayidina Ali once said, “I do not want a big belly while the people around me are hungry and in fear. I do not wish to wear fine and elegant clothes although I could get them easily.”

13. In the early days as the Caliph, he endeavoured to stop the accumulation of wealth by a certain group of people and applied the rules fairly without distinguishing the difference between one and the other. He said, “If the wealth is mine, I would surely fulfil all their desires. But the wealth belongs to Allah and they are but His servants.”

His principles were:

i. Prevent the accumulation of immense wealth, being the act of wasteful and extravagance.

ii. The poor are hungry due to the accumulation of wealth by the rich.

14. He hated the world and its arrogance and he loved the night and its serenity and silence.

15. He respected religious people and is close to the poor.

16. When supplicating to Allah in a restless manner like a person who was ill and crying. He would say:

O world, o illusion

Why do you come to me

Do you yearn to meet me

Find another to replace me

Deceive him as you may

Did I not annul our relationship

O… I have too little provisions… and a long journey ahead

A journey that is difficult and meandering

Sayidina Umar Abdul Aziz, after being appointed as Caliph

1. He reminded, “If I direct something that is in contradiction to the truth, let it be and do not abide. Hold steadfast only to the truth.”

2. Before becoming the Caliph, Umar Abdul Aziz used perfume that was of the best kind, sat on a magnificent throne, wore expensive and opulent clothes, feasted on delicious food, rode the best horse and earned an annual income of 40,000 dinars. But when he became the Caliph, he surrendered all his wealth to the State.

3. An old woman came to see Caliph Umar to ask for additional sustenance. But when she saw the pitiful state of the Caliph’s house, her desire for the additional sustenance disappeared. Hence Fatimah, his wife, said that the house was made as such so that money could be saved to help people like the old woman.

4. Someone came bearing a gift, a rough clothing that was not suitable to be worn even by the poor. The Caliph however said: “What fine clothing! Give me something rougher than this…!”

5. His early action after becoming the Caliph, was to appoint 10 pious and well-known scholars as members of an advisory council. In their first gathering, Umar Abdul Aziz reminded:

“I invite you all to participate in this council to execute

a task which promises reward by Allah. All of you will be my assistants in upholding the truth. In Allah’s name, I hope if you see that my actions contradict Allah’s commandments, remind me and show me the true path.”

6. A well-known and prominent scholar, Said bin Musaiyab, never wanted to enter the palace to see the Amir or Caliph. However, immediately after Umar Abdul Aziz became the Caliph, he came and frequently attended functions with the Caliph and discussed various issues and problems.

7. In the second year of his reign, drought ensued during the hajj season. Caliph Umar requested all the scholars, theologians the devout and everyone else to do the solah to ask for rain.

8. Although busy as the Caliph, he never neglected to upgrade his taqwa to Allah and to gather knowledge. Scholars in his era admitted that he was very knowledgeable.

9. Once some beautiful girls were brought to be court maidens. Caliph Umar stood with a red face and asked the girls to return to their homes.

10. On the second day as Caliph, a ceremony was held where a horse was lavishly decorated for the Caliph to mount. But he ordered all the opulence to be given to the Treasury, and he asked for a small mat, placed it on the ground, and sat on it.

11. Caliph Umar said, “Let it be known that I am not the one who makes decisions, I only execute them. I am not the one who makes new rules but I only follow those rules and I am not the most righteous among you. I am no different from you. Only that I am the one who carry the heaviest burden amongst you.”

12. His wife narrated: “He (Umar Abdul Aziz) always remembers Allah at his bed. His body will tremble in fear like a freezing sparrow. Sometimes I (his wife) say to myself: Perhaps tomorrow morning, when the people begin to rise and wake up, they would have lost their Caliph.”

13. His wife also said: “By Allah, he is not the most diligent in performing the solah and fasting, but by Allah, I have never seen anyone who fears Allah more than him.”

14. Once his companion told Umar Abdul Aziz that ever since becoming the Caliph, he lost weight, his hair had turned grey and his facial appearance had changed considerably. Whereas when he was the governor of Medina, he was handsome and in good physical shape. His companion gazed at his face for a long time in bewilderment until accosted by Caliph Umar, saying: “You will be even more surprised when you see me later after being buried in my grave. My eyes and face will decompose, and bugs will be slithering at my mouth and skull.” After saying that, he cried.

15. After becoming the Caliph he called his wife and said that he could no longer be a good husband and he asked his wife to choose whether to live a difficult life with him or be separated. His wife chose to live the difficult life together with Sayidina Umar Abdul Aziz, and she gave all her jewellery and ornaments given by her father, to the Treasury.

16. One day a woman saw the Caliph eat a few slices of stale bread with a bowl of gravy. All the wealth that he had was not his.

17. When the Caliph took action to dispose the privileges of the Umaiyah clan, a companion asked him whether he was not afraid of their retribution. His face turned red as he harshly said, “Are you asking me to be afraid of other than Doomsday? All fear other than the fear of Doomsday does not mean anything to me!”

18. Someone suggested to him to spend a huge amount of money for the kiswah (blanket covering the Ka’abah) but the Caliph said that the money could be better used to feed the hungry.

19. One day, he received a letter from his governor in Khurasan requesting permission to use force upon the people there. But the Caliph replied that the thing that will make them good and obedient was justice and the truth.

20. When Caliph Umar returned home, he noticed his children covering their mouths with the palms of their hands. When asked, his wife replied that there was nothing to be eaten except onions. They cover their mouths so that others could not sniff the smell of onions from their breaths. Caliph Umar then said: “My children, if you want to eat delicious food, it means that you want your father to be thrown into Hell.”

21. A daughter saw her friend wearing earrings and asked Caliph Umar to buy her something similar. The Caliph asked his servants to take two glowing embers and showed it to her daughter. He said to her, “Are you, prepared to wear earrings made of ember? If you are then, I will buy you the earrings that you want.”

22. A family member visited Caliph Umar and found him all covered up in a blanket and thought that the Caliph was ill. Actually he was not ill but was waiting for his clothes to dry in the sun.

23. Caliph Umar asked his servant to bring water for his ablution. Not long after that the servant brought hot water taken from the public kitchen. When he found out that the water was from the public kitchen, he did not want to take his ablution using the water.

24. While he was working at night using a lamp belonging to the Treasury, suddenly a family member entered to discuss something. Caliph Umar immediately extinguished the Treasury’s lamp and lit up a lamp belonging to the house.

25. For every child born among his people, the Caliph provided subsistence to the mother till she stopped breastfeeding.

26. Caliph Umar annulled the tax on zimmies (non muslims under Islamic rule) unless specified by the Islamic law.

27. Caliph Umar received a letter from a woman requesting some money to repair the wall of her house. The Caliph sent someone to mend the wall.

28. During the reign of the previous Caliph, a church was demolished and a mosque was built in its place. During Caliph Umar’s reign, the Christians complained about the matter. And so the Caliph ordered the mosque to be demolished and a church to be built. This became a controversy among the Muslim scholars then. They met the Caliph and requested him to reconsider his decision but the Caliph remained firm. Because of that, the Muslim scholars invited the Christian clergy to discuss the issue, and they agreed that the mosque will remain and a new area be made available to build the church. Caliph Umar was grateful and gave his blessings on the decision.

29. When Caliph Umar Abdul Aziz passed away, a Christian monk cried profusely till it astonished his parishioners. When asked why, the monk said that a just and righteous king had died.

When the Caliph was ill, a Christian monk also came to treat him.

Chapter 8 : Lesson From Kelantan

2008-01-01T04:57:00.000-08:00

While writing this book, a Kelantanese friend of mine, Ustaz Abdul Rahim Jusoh unexpectedly turned up. He brought with him a file from a seminar organised by the Kelantan State Government. It contained 2 working papers and a few pamphlets, including one entitled “Kelantan Continue To Develop With Islam” (Kelantan Terus Membangun Bersama Islam) published by the Kelantan State Information Secretariat.

I was grateful to God to have received the pamphlet as it gave me the opportunity to find out from the Kelantan Government itself, what is actually happening in that state which has supposedly implemented the Islamic system of governance. It gave me the opportunity to gauge the accuracy of my view, that western politics borrowed and applied for Islam do not foster and do not bring about the understanding of Islam?

I was also concerned that my view as stated above could possibly annoy the people of Kelantan. However, the pamphlet, which explains the steps taken by the State Government to Islamise Kelantan, will resolve firmly the question of which and whose view is correct. Whether it is my view that an Islamic State can only be established through motivation and education or the view of the politicians who believe that an Islamic State can be achieved through western style political elections.

The following is my analysis of the pamphlet, “Kelantan Continue To Develop With Islam” (Kelantan Terus Membangun Bersama Islam). Through this analysis we shall distinguish the differences between those two views and reveal where the truth lies.

To administer a State in Islam means, to shape the entire administration, the administrators, the people and every aspect of their lives according to the Islamic system and way of life. Every aspect of life such as faith, worship, business, economy, politics, crime, marriage, the society, and others must be implemented according to the Islamic shariah. This also include culture, education, health, agriculture, family and everything else related to the life of mankind. All these must be carried out in accordance to Islam. That is the characteristic of an Islamic State. A State that does not practise the Islamic way of life cannot to be called an Islamic State. A family that does not practice the Islamic way of life is not an Islamic family. It can only be called a family of muslims. Similarly, a village that does not uphold the Islamic way of life is not an Islamic village even if the head of the village has Islamic aspirations. It can only be called a village of muslims.

Although they are interested in an Islamic State, the majority of the people of Kelantan do not practice the Islamic way of life in totality. Because of their interest in an Islamic state, they voted for PAS. In reality however, the way they live do not portray the passion for an Islamic way of life. They are not nurtured and educated to be so. They are muslims not through the process of education but by way of politics. They are only told of the grandeur of an Islamic state but they have yet to be taught the form of this grandeur and how it should be achieved and implemented.

It is like being told about the greatness of possessing a timber concession. One would be very excited about getting the concession. But, what do you do when you get the concession? Timber logging is not an easy task. It needs preparation, planning, expertise and sophisticated equipment that are expensive and difficult to procure. In the end the excitement dies off and the venture is neglected and abandoned. The most important ‘machinery’ in Islamizing a state or nation is the human development machinery. The complete set for this ‘machinery’ is as follows:

1. The mind or knowledge that is proven to be able to transform the human mind and heart towards the Islamic way of life.

I explicitly mentioned ‘knowledge that is proven’ as there are knowledge that is incapable of bringing change to the human mind and heart. Such knowledge may be lectured or preached for years, but it will never change people to the Islamic way of life.

The brand of Islamic knowledge that is taught in schools, colleges and universities in the whole world today, and that is accredited by certificates and degrees, appear to have failed to bring people towards upholding the Islamic way of life, not even within the learning institutions themselves let alone in the society at large. Nor can the knowledge attract and convert non-Muslims to Islam. Islamic scholars who are given certificates and degrees from the universities are incapable of development. This was confirmed by Anwar Ibrahim himself when he was the education minister.

Islamic knowledge as taught in private religious schools (pondok) too is incapable of building Islam in its entirety even within its own premises. Despite studying Islamic economy and business in these religious schools, they cannot even establish a retail shop in their area. This means, Islam that is taught within and through the system of the religious schools have no power nor barakah to bring the knowledge into the reality of human life. It is only good to be memorized and for purely academic purposes.

That is why I stressed that the mind or knowledge that is needed to accelerate human development for a state or nation must be knowledge that is proven in its ability to shape muslims who are willing to practice Islam in every aspect of life.

2. Trained and educated human resource, that are capable of relaying such mind and knowledge.

Without trained and educated human resource, the process will become a series of trial and error, thus delaying the accomplishment of human development. Tasks that would normally take 6 months would possibly have to be extended to 5 years for example. Such a consequence is unacceptable and dangerous.

3. The availability of electronic and print media to be utilized to assist in expediting the process of relaying the human development message to the whole state or nation.

The mind and knowledge is channelled to society through books, magazines, pamphlets, comics, photographs, cassettes, videos, stickers, radio and television transmissions and various other means. If all these media could be controlled and utilized by the human development program, then God willing, within a short time, half of the Islamic and non-islamic communities will understand and be aware of the beauty and virtues of Islam. They will then involve themselves with projects to develop the Islamic way of life in the state or nation.

4. Financial capability

Financial strength is also an important factor to make the human development programme a success. Without sufficient funds, many necessary tasks would be impeded. As such, preparations must be made to ensure availability of funds. Lack of funds for Islamic development is no excuse. Such excuse do not solve the problem, even worse; it will give a negative impression and will mar the image of the Islamic struggle. One of the attributes of the struggle is the willingness to sacrifice anything for Islam. Thus, the question of having insufficient funds should not arise.

5. The leader must be able to solve problems and to be the role

model for the people

Since many people have yet to understand Islam, there will be a lot of questions and issues raised. The human development machinery must be able to answer these questions and address the issues. They too must be able to become counsellors to the people. That being the case, the leaders of the Islamic struggle must first internalise and practise Islam in its totality and act as the role models for the people and the general public to follow and emulate. The Prophet and the Companions (Sahabah) were devotees by night and lions by day ‘Rohbanu fillail wafursanu binnahar’.

6. There must be a community that practises the Islamic way of life in its totality as a model and an example.

If we were to talk about the good qualities of a shirt, people would be more convinced if they were able to see a sample of the shirt, or to see a model wearing it. If the shirt really looks beautiful and smart, people would readily accept and imitate it.

Without a model, there will be questions raised without end and this will hinder and make it difficult for us to develop the Islamic community. That was why in his time, the Prophet set up a model Islamic community in Medina. Although it was small, only at the level of a group or jamaah, but it was sufficiently convincing. Given ruling power, it can grow further. People are attracted to a good and convincing model. The building of a genuine Islamic community as a model also gives the fighters of Islam important experience to help them develop Islam at the national level. Surely such model must be attained before getting the state or the nation i.e. in the jamaah or the party. Thus in matters relating to human development, the state will refer to the jamaah and the nation will refer to the state, and so on.

These are the preparations necessary to develop and build an Islamic community within a state or nation. However, I do not see these things in the list of steps to be taken to ‘Develop with Islam’ in Kelantan. On page 8 of the pamphlet is written a plan for the Coverage of the Aurat Awareness Campaign and on page 11, the directive as follows:

“Upon prayer time, all government staff must stop work to perform the congregational solah (prayers).”

Pardon me for being frank. Both these topics (covering of the aurat and congregational solah) appear to be related to human development. It sounds really good. But the truth is, it is not that simple. The religious command to conduct the solah and covering of the aurat is not like passing laws on wearing of the crash helmet or seat belt. To wear the crash helmet or seat belt in compliance to campaign directives and the law is not wrong. Covering of the aurat and solah on the other hand, if done for the sake of complying to directives and the law or out of exuberance is not valid, is of no religious merit, and is not accepted as an act of worship by Allah in the Hereafter. This is because people do it not because of Allah but out of the fear of being penalised. An act of worship done for the sake of other than the devotion to Allah, is not worship and will not be accepted by Allah.

What is the use of performing the solah when it is not accepted by Allah? Typically if an obligation is done because of a directive law or instruction, it will only be done in public. It will not be done when people are by themselves. Just like wearing of the seat belt, it is worn only when the traffic police are around. Otherwise, it is not worn at all. In fact some even scorn the law on the wearing of seat belts.

Educating awareness means instilling sound and strong faith in the hearts of people. Knowledge on strong faith must be relayed through effective education. It cannot be done through casual and infrequent campaigns and directives. A tree which is watered and fertilized by its owner will grow strong and healthy. But a tree that is only told by its owner about water and fertilizer, and then left to water and fertilize itself will not achieve similar results and will not grow strong and healthy.

That is the analogy to differentiate the concept of up- holding Allah’s commands, one through motivation and education and the other through campaigns and directives. While they look similar outwardly and externally, the effects are distinctly different. One is accepted as worship by Allah while the other is rejected. One is from the heart, while the other merely pretence. One is done because of Allah, while the other, for the sake of the government.

Once a big portion of the people want the Islamic way of life, the second ‘machinery’ needed in the process of Islamizing a state or nation, is the machinery for material development or the development of physical civilisation. Among the important areas to be developed are the economic system, the formal education system for schools, colleges and universities and systems related to the society, administration, culture, health, communication, agriculture and others.

To develop the Islamic economic system, the government must begin by resolving the economic problems of the people. It must address the problem of the gap between the rich and the poor. So that the rich are not greedy and gluttonous in their search for wealth while the poor accept their poverty and strive to earn their needs. This is elaborated at length in my book ‘Falsafah Kemiskinan dan Jalan Penyelesaiannya Menurut Islam’ (The Philosophy of Poverty and Its Solution According to Islam).

The government, it’s leadership and staff must be willing to sacrifice their personal and the nation’s wealth for the sake of the people. The nation’s wealth is for the nation and its citizens, not for individuals or the cronies of the leaders. With such sacrifices, the nation’s debt could be settled. The people can share the nation’s wealth. The rich must sympathise with the poor and must love and care for them. By doing so they would demonstrate that they really voted for an Islamic state or nation because they want none other than to uphold Islam by avenging the poor and destitute.

This is the basis of Islamic economy in the community. Islamic banks are no longer confined to government and private buildings as they are now but also in the homes of the rich and wealthy. The rich and wealthy are banks for the poor. From here harmonious economic projects will grow without resorting to the capitalist system that is oppressive. There is no fraud, no deceit, no monopoly, no oppression and no usury. The rich do not have the heart to oppress the poor. Each do not clamour for wealth but strive to do good deeds for the sake of a harmonious life in this world and, salvation in the Hereafter. All economic problems guised under whatever name will be resolved through this system.

The gesture by the Menteri Besar (Chief Minister) of Kelantan, Datuk Nik Abdul Aziz to give up his state-allocated personal allowance for the benefit of the state and its people is commendable. Apart from jihad fisabilillah, and a great service to the community, his action will assist the development of the Islamic economic system. His willingness to sacrifice voluntarily shows that he is a man who loves and fears God. Such sacrifice bonds the rich and poor through love and care. However this effort is not enough if done only on an individual basis. Datuk Nik Abdul Aziz is only capable of leading himself but is unable to educate his followers and the people of Kelantan to live by the Islamic code. By right, in an Islamic state or nation, as a result of motivation and education, all government leaders and staff and also the rich and wealthy should be involved in such an effort. They must follow the footsteps and exemplify their leader. Empty fanaticism is not enough. They must abide by his instructions and emulate his attitude. The key people especially the leaders of PAS must themselves follow and exemplify their leader. This is because the Islamic government is their aspiration. They must be in the forefront in up-holding Islam. That is, if PAS truly struggle to uphold Islam and to bring the believers closer to God. I once heard that the Kelantan Government had financial problems and they put the blame on the Federal government for it. Shortage of funds should not be an issue. I feel that there is no point in blaming the enemy for it. That is what enemies do. In our struggle we cannot beg from the enemy. In fact it is us who should give to the enemy. Only then will the enemy accept and respect us.

By right, citizens, particularly dignitaries and the rich and wealthy, and more so, the PAS leaders and members themselves must be willing to make-up for the shortage of funds by making maximum sacrifice for the sake of Islam. What is the meaning of voting for a leader if we are not willing to sacrifice our wealth and money for the state and the people that is led by the leader whom we voted for?

In order to build the Islamic education system, in the schools and universities so that such system will produce people who are useful in the world and the Hereafter, the messages and education methodology used in the school of the Prophet must be emulated and duplicated.

This methodology is explained at length in my book entitled ‘Pendidikan Rasulullah’ (The Prophet’s Education System). The students should first be exposed and taught the knowledge of divine revelation (wahyu). Only after that should they be moulded according to their talents and capabilities. Without knowledge of divine revelation in their hearts and minds, the students will be like a cake that is lacking in margarine and with excess of flour. Such a cake will be hard, heavy, broken up, unsightly and in fact unpleasant to eat. Knowledge of divine revelation are like structures to a house. A house without structure is not a house. Those who do not acquire knowledge of divine revelation will not be humans. Perhaps they can be a man biologically but not a human. A human is a man but a man is not necessarily a human. An education model such as this must exist in the jamaah or the ruling party. This model within the party should be expanded and applied to the state or nation.

That is my explanation of the two methods of the development of human and the development of material civilization at state or national level. I feel it is sufficient as an example in other fields. What is important here is that, to develop and uphold Islam within the state or nation requires preparation, sacrifice, experience and a model. Without them we will be like the blind, groping with our cane, trying to find the way that will lead us to our destination.

I see that the struggle through electoral politics, which does not place any emphasis on Islamic life and development within the party, but instead puts priority upon the attainment of the nation, do not fulfil these conditions. What with are you going to uphold Islam and build the Islamic society when you get the state or nation?

The pamphlet ‘Kelantan Continue To Develop With Islam’ also touched a lot on the banning of the things already forbidden. Among those listed in the pamphlet are, the banning of gambling, tightening controls on liquor sales, banning of rock concerts, taking stern actions against premises involved with vice activities, taking stern actions against government officials taking bribes, banning of immoral shows, prohibiting the use of the pictures of women in advertisements and so on.

This is very much in line with the teachings of Islam. We would definitely be happy to live in an environment free of vice and transgressions such as these. However, I have certain reservations and a question that needs to be answered. Will these forbidden activities be eradicated by way of banning them? Islam has already forbidden them in the first place. Will banning make a difference. Can it be achieved if not through education so that people will love and fear God and give priority and precedence to life in the Hereafter. Consider the following example:

Let us take a family comprising of both the parents and 10 children. The parents face the problem that some of their children are bad. They gamble, they drink liqour, they frequent the discotheque, loiter, play rock music, they take bribes, commit vice, the daughters are taken to showing off their sexy bodies and others. The parents would very much like their children to be good and cease from committing such sins and transgressions.

What is your opinion if the parents were to act by putting up rules and regulations on the wall, hoping that the children will abide by them and not break them? Or, what do you think if the parents finally forbid their children from going out of the house to these immoral places? And in doing so appoint an anti-vice agent to lock the doors to their children. Will such wish come true and will their plans be successful without the parents giving advice and educating their children and without allowing the elder brothers and sisters to advice their younger siblings.

By right if the elder brothers and sisters were to give advice, it should be appreciated. They are only assisting the parents by educating and advising the children guided by the examples set by the parents. This must go on until the majority of the children become good except for a few who that remain bad. If this is achieved, then rules and regulations can be applied and punishment meted out to the few who are still obstinate. This is to prevent them influencing the others. However, if the majority are bad, and rules are abruptly enforced, i.e. the doors of the house are suddenly locked; the children will revolt and will cause considerable damage to the house. It becomes even worse if the parents themselves are still bad. How can bad parents punish their children so that they become good? Surely this is unreasonable.

I think with rules and enforcement, there will be many repercussions. Among them are:

i. Children who are still inclined towards vice and immoral activities will revolt. They will continue to commit them in different ways, i.e. in indifferent places or in their friend’s house.

ii. They will continue to commit vice behind their parents back.

iii. They will think Islam is cruel for curbing their desires. Hence they will become wild and slip further away from Islam.

iv. They will rebel and will go against their parents

v. People commit vice and sins because their souls are impaired. If people do not commit sins for fear of the law, their souls will still remain impaired and their sinful inclination unravelled. They will still commit vice and sins if they can get away with it.

If Islamic laws were to be forced upon people and carried out in a harsh and abrupt manner, it could never be upheld. This similarly applies to the family unit. By right prohibiting the children from committing sinful acts must begin by making them realize and aware about the entity of God. i.e. instilling in the children the love and fear of God and instilling in them the necessity of putting life in Hereafter ahead of life on earth. If the love and fear of God and giving priority to the Hereafter is not instilled within their hearts, they will say, “Why do I have to refrain from these things?”

As such, they will abstain from committing sinful acts with a tormented soul and not with a willing heart. It is not something they want to do. In other words, they abstain from committing sins not out of the love and fear of God but because it is the directive of their parents, the intention of which is unclear to them. They will perhaps comply and play obedience for two or three days. Soon after, their souls will revolt. As a result they will hate their parents. If their parents were to die, they might even celebrate the occasion because there will be no one left to restrain or hinder them from doing what they love to do.

For a state or nation; we have the police and the legal power to punish. But what if the police themselves are inclined towards vice? Would it not be possible that they will open the back door to vice? If so, there will be a situation in the Islamic state or nation where everything seems to be fine outwardly but vice is rampant behind the scenes. The state will be preoccupied with punishing its citizens because majority of the people commit transgressions and are hypocrites who lead a pretentious life which is forbidden by God. Whereas, the Islamic nation as we know it is a nation that is peaceful, safe, full of salvation, prosperous and its people are clean both physically and spiritually.

To me, the task of deterring people from doing sinful acts and transgressions (nahi munkar) must begin with motivation and education, conducted extensively with love and care coupled with good example and the availability of suitable alternatives established by the fighters of the truth to replace the secular and damaging system. These fighters are themselves the role models. The task is not carried out by way of punishment or directives. In carrying out motivation and education and in building the Islamic model, we provide an alternative to the people. We provide the Islamic entertainment, to replace the wild and damaging form of secular entertainment, the Islamic way of doing sports to replace sports that is unIslamic, the Islamic way of having fun, relaxation and recreation and the Islamic way of filling our daily lives and getting satisfaction. This can be done by building Islamic villages that is peaceful and calm and full of love and discipline. If all these could be made available, we do not have to issue directives. The people themselves will follow and emulate because the role model is there.

Ruling power is not for the purpose of directing, punishing and oppressing the people. It is to be used as a means to propagate motivation and education in the broadest and widest way possible and in a variety of methods. It is also for developing as many alternatives as possible to replace systems that are damaging. If we want to get chicken, to stop pecking at dung and filth, and instead to peck on paddy, we do not have to issue instructions or threats. We only need to scatter paddy to it and it will spontaneously begin to peck on the paddy.

This is the Islamic way and method. Muslims must practise this method at least in the early stages. Let us take the Prophet’s example when he preached at the Jewish Market of Ukaz which was full of cheating and deceit. The Prophet did not issue threats or warnings but instead established the Muslim Ansar Market as an alternative.

When the truth is widespread and well known within the society, and majority of the people are good and decent or they love virtue and decency, then punishment can be meted out to the few who still remain errant and obstinate, who despise decency and wilfully provoke the government and decent people. In this case, Islam has no choice but to enforce the rules and to deliver punishment so that these evil people fear and submit to Allah and submit to the truth. This is to ensure they do not injure or destroy the part of society that is good. I have written this in my book entitled ‘Falsafah Pelaksanaan Hukum Hudud Dalam Masyarakat’ (The Philosophy of Implementing the Laws of Hudud In Society).

I think the explanation thus far is sufficient for readers to evaluate and see where the difference lie between my vision of the struggle and that of PAS. And you can now judge who is right and who is wrong. But then perhaps some readers would say, “Wouldn’t it be a good idea if both views could be combined and both work towards getting power and also to preach? For sure the Islamic Nation can be achieved more quickly.”

Yes, that sounds good and logical. But then not all that is logical is true. And not all that is true is logical. For example, we often hear people say, “Let me gather wealth so that I can donate to Islam”. This sounds utterly logical, but how many rich people today surrender their riches to Islam?

To ask the fighters of Islam to join politics and on the other hand to ask politicians to struggle for Islam is akin to asking a duck to marry a chicken. The duck, obviously would want its wife the chicken to follow its ways, whereas this is actually very difficult for the chicken.

The fighters of Islam will not want to carry out political campaigns, because for them it is not the right thing to do. Politicians on the other hand will not want to think about retail shops, wholesale shops, mini markets, cultural activities, the Islamic village and so on because they want the nation. As such, how can they stay under the same roof? They will squabble without end and eventually will break up. It is better for them not to stay in the same house to avoid perpetual quarrels and bickering.

Once when Kelantan first fell under APU’s control (Angkatan Perpaduan Ummah or roughly translated the United People’s Front), we the fighters of Islam who fight through the Islamic brand of politics, offered to organize Islamic expos and concerts in order to quickly fill their victory with Islam. Unfortunately, the authorities of the state not only fervently declined our offer but went on to ban it. Until today they have not allowed us to organize similar activities. We are puzzled by the PAS Government’s attitude. Why do they ban immoral programs and also the good and decent ones at the same time? It confuses the people. Will such government be respected by the people? Yes, perhaps but only by those who are fanatic and ignorant.

I am convinced, through motivation and education coupled with love and care, Allah will bestow the Islamic nation to His servants. This is proven historically, and I have explained this in detail prior to this chapter. It is much easier for the fighters of Islam to fill and organise Islamic programmes in an Islamic Nation that is acquired through motivation and education coupled with love and care than to fill and organize programmes in a nation that is controlled by politicians. Here I would like to stress again that history has clearly recorded, the Islamic jamaah, Islamic state or Islamic nation can only be established by way of motivation and education by a leader promised and indicated by Allah, either through divine revelation (wahyu), the Hadith or divine inspiration (ilham). And that is a nation that is just, safe, peaceful, prosperous and blessed by the Oft-Forgiving Allah. If the leader is sponsored and elected through public vote, he would not be capable of doing it. If the leader is not indicated by Allah, but merely elected by the people, surely those who elect him will do so for personal gains and interest. But if God indicates and appoints, God do not have any self-interest. Allah decreed:

Meaning: “And if the people of the towns had believed and had Taqwa (piety), certainly, We should have opened for them blessings from the heavens and the earth.” (Al- A’raf: 96)

Allah further decreed:

Meaning: “And whoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine.” (At-Talaq: 2-3)

In such an Islamic nation, that is promised and blessed by Allah, subsistence and sustenance overflow from the heavens and earth. Crops flourish and give bountiful harvest. Livestock grow fat and plump producing plenty of milk and meat. Fishermen bring ashore bountiful catches. The rich become generous, while the poor readily accept their poverty. Muslims and non-Muslims live together in goodwill and harmony like family. And this is even more so between Muslims. At prayer (solah) time, shops are not locked but are empty, because everyone is in congregational prayers. Cats play with mice, not mutilating or devouring them, because there is love between them. This is even more so between humans. This situation actually took place in history. In two years during the reign of the Caliph Umar Abdul Aziz, wolves did not prey on sheep. This story is famous. Shepherds were happy because they never lose their sheep. Until one day, one shepherd was shocked when he saw a wolf pounce and devoured his sheep. The incident puzzled him until he heard the news that the Caliph had just passed away. Umar Abdul Aziz was not elected by the people but was appointed by God. He was a reformer (mujaddid) at a time when there was no prophet. His era was filled with blessings and barakah.

We now understand that the promised leader, is a person of taqwa, who receives divine help from Allah. His leadership is blessed so much so there is no enmity even between carnivorous animals and their prey. With God’s blessing and the divine powers bestowed upon him, total and complete peace is brought about entirely by the hand of the leader of truth. This is what we are longing for which is promised for the end of time. We too have the chance to savour life in a nation that is peaceful, prosperous and blessed by the Oft-Forgiving Allah as enjoyed by generations of the past. Because of his exceptional level of taqwa, the promised leader can control the hearts of the people to be gentle, decent, obedient and good. Even animals can become tame with the will of God. This is what is called the Islamic state or nation. The nation of the Quran and Hadith. The nation within which there is the presence of Allah and the Prophet. This being the fact, we are ashamed to call just any state or nation Islamic because Islam is too revered and high to be used to describe a state or nation that is secular and full of problems, vice and transgressions. Such vice and transgressions do not only happen among the people but also among those who rule. If not done in public, they do it behind the scenes and in secrecy.

Chapter 7 : The Difference in the Outcome Between the Islamic Political Struggle and Western Politics

2008-01-01T04:51:00.000-08:00

The Prophet (pbuh) and the Caliphs (Khulafaur Rashidin) managed to Islamise three quarters of the world, beginning with the small Islamic nation of Medina and Mecca. This was achieved not through the process of democratic elections but through motivation, preaching (dakwah) and education. However, politicians today wish to Islamise the world by first controlling and gaining power over the nation through the dirty Western electoral and political system. Politicians who say they struggle to establish the Islamic state are also included in this group and they share the same doctrine.

The history of the Islamic struggle is repeating itself in Malaysia today. There exist Islamic movements who wish for an Islamic nation (daulah) and an Islamic empire through the motivational and educational approach. However, the society becomes confused when there are groups which claim that the Islamic nation can only be achieved through western style elections. Which is correct? Which can truly uphold Islam and establish an Islamic state? The Islamic or Western politics? I would like to compare the results achieved by these two systems in the effort to uphold Islam in order that muslims can evaluate and see the truth between the struggle through electoral politics and the struggle through motivation and education. Islamic politics (through motivation and education) began 40 years ago in Malaysia, whereas western style politics which is being fought for by the so called Islamic political party has been around for more than 50 years. Let us observe the different results gained by both types of political struggle that is happening in Malaysia today.

1. The message of the struggle

The message of the struggle and the techniques employed by the so called Islamic fighters through the western political system only focus on obtaining political power, so that they can rule the country or state. The message conveyed by their struggle only revolves around the question of the Islamic nation (daulah), politics, hudud laws, qisas (equality in punishment) and matters pertaining to national issues. However, little emphasis is placed on truly Islamic matters such as faith, taqwa (the fear of God) and moral values when these are in fact, the essence of Islam. People go to heaven because of these 3 factors and they go to hell for neglecting them. During the course of the election campaign, the solah (prayers) too are neglected and taken lightly, when the solah is the prime and mother of all worship in Islam.

They present their message through lectures, speeches, written and aural campaigns, cassette and video recordings. Serious efforts in campaigning are only taken nearing the election which is once in every five years. After that, all is quiet. The aim is only to win the election and to obtain the power to rule. From there they hope to establish the Islamic nation or state and then using such power, to develop the Islamic society.

On the other hand, true Islamic fighters, who struggle through motivation and education, focus their attention on individuals in the society whether they be muslims or non muslims. They call upon them to love Allah and to love life in the Hereafter so that they carry out Allah’s laws and ordainments within themselves, their families and society. These Islamic fighters persevere to attract and persuade everyone to return to the ways of Allah, to obey His laws and to abstain from all that He has prohibited. The message of their struggle is faith and taqwa.

They know that with faith and taqwa, the society will make changes towards the Islamic way of life. From there on, the Islamic society and hence the Islamic nation will develop. It is not important who gets into power. It may not necessarily be the party or the Islamic jamaah itself who rules. The leader shall be the one most befitting no matter where he comes from.

The Islamic fighters adopt various measures in order to persuade and induce individuals to practise Islam. They bring forth their messages through lectures, magazines, books, cassettes, videos and they mingle with people from all walks of life with good behaviour and example. They also do public service through visitations, economy, culture shows, model villages and towns, education, healthcare, farming, high technology, expositions and others.

In short, the Islamic fighters become involved in all fields of life involving mankind, bringing the message of faith and taqwa as well as Islam as a way of life. They wish for social changes towards the Islamic way of life so that people can attain the eternal and absolute happiness in life in this world and in the Hereafter. Hence, they give motivation and education to muslims as well as non muslims especially in upholding the articles of faith and the pillars of Islam. Political parties merely want the power to rule so that Islamic laws can be imposed without doing anything to nurture and change the society towards the Islamic way of life. They too do not think of converting the non muslims to Islam. The important thing to them is that people support their party even though those who support them do not do the solah or are unscrupulous individuals.

2. Upholding Islam in its complete form

To date, the struggle of the so called Islamic politicians through the electoral system has gone on for over 50 years. They were once victorious in two states in Malaysia (Kelantan and Terengganu). Now they only rule one state which is Kelantan. Thus, after 50 years they only managed to rule one state. How many more years will they take to rule the whole country? Furthermore, when will Islam be implemented within the state that they rule and when will they start to convert the non muslims to Islam?

Moreover, the fact remains that as long as they fail to control the Federal Government, the Islamic fighters who fight through electoral politics will not be able to implement the complete Islamic way of life. Does this mean we have to obtain federal power first before we can uphold the articles of faith and the pillars of Islam? If so, the people and party members will have to wait in perpetuity in order to see the completeness of the Islamic life and the Islamic laws. Almost a generation has gone by and they still do not have the opportunity to enjoy living in a truly Islamic society. The Islamic family unit also has not emerged, not even within the family of the leader of the so called Islamic political party itself.

The Islamic jamaah which fight through the true Islamic politics, has been doing their work for only 40 years. Through their motivation and education coupled with love and care, brotherhood and fraternity a huge change in thinking and culture has occurred within the society. Muslims are now intense about practising the Islamic way of life and implementing the laws of Allah in Malaysia. In fact, the coverage of the aurat too is the result of the efforts of these fighters, not the electoral political fighters. Whereas, prior to this, shortly before and after independence in 1957, Malaysia was swamped with the dirty, yellow western culture, which swept away the Islamic way of life from the lives of the people. What was left was Islam in its basic form. But now in the last 40 years, the gentle change towards Islam, coaxed and spurred on by these motivators and educators have restored the laws and symbols of Islam (syiar) in this blessed land that we love.

The whole world now agree that Malaysia is the best Islamic practising country in the world today. This is so apparent in the lives of its citizens if not in the running of the government itself. This is not brought about by electoral politicians but by Islamic motivators and educators. These include:

a. The coverage of the aurat has spread all over the country including in offices, universities, schools, firms, in the cities and villages, on land and at sea. Women have undertaken to cover their aurat by donning the purdah and veil. The menfolk can be seen wearing turbans and skull caps as well as the Malay dress and robe. Albeit obstructed, this phenomena is growing rapidly and is spreading into all walks of life. These include women who work in the police force and armed forces. Their uniforms too have concealed the aurat.

b. It is now common to see the obligatory solah being carried out in mosques, prayer houses, offices, at airports, railway stations, bus terminals and others. These scenes did not exist before this. Nowadays, they are common and flourishing. In the cities, night worship (qiamullail) programmes are customary.

c. Religious classes including fard ain classes (pertaining to acts obligatory upon the individual), religious courses and others are being conducted every so often in offices, universities and so forth. People have begun to love their religion. Hence, they endeavour and strive to hold programmes which can strengthen and liven up their religion. Prior to this, religion was looked upon suspiciously and regarded as out dated and old fashioned. However, currently, religion is revered and religious classes are well received. People educate and teach themselves to be pious and virtuous. The ones who strive for all this are amongst the secular educated. Some of them are those who have just returned from studies abroad.

As a result of mounting awareness towards Islam, besides the increase in acts of devotion and coverage of the aurat, Muslims are beginning to venture into the other laws of Allah. They build Islamic villages in order to create a completely Islamic environment and in doing so create an Islamic society. They struggle seriously and make sacrifices to achieve such purpose. Hence, Malaysia today is famous for these villages or Islamic medinas (towns) which have been built by Islamic bodies. Even though these villages are small but within them, the lovers of Islam are able to live the glorious and pure Islamic system of life.

In the Islamic villages and towns, they realize their longing for Allah’s laws, their longing for the Quran and Hadith, and the Prophet’s way of life. Although these villages and towns are small, their influence are extensive. Muslims and non muslims throughout the world, come in droves to witness the model of the Islamic society and mini Islamic state which has occurred in Malaysia. Within it, there is the Islamic education system, the Islamic economy, social, politics, healthcare, communication, administration, agriculture, science and technology, electronic and print media, recording studios, culture and other Islamic way of life.

The world is stunned at the emergence of this extraordinary system in the midst of the modern ignorant system although it is not yet fully developed. The Islamic fighters can achieve this although they have not attained control over the nation and have not obtained political power. The Islamic resurgence through motivation and education is greatly felt when people can see the emergence in reality of the Islamic society resembling that of the pious muslims of early Islam. This Islamic resurgence is the result of the wave of motivational and educational activities of the Islamic movements and not because of political slogans, cries and manifestos. The inspiration gained from the completeness of the Islamic way of life arising from the Islamic villages had influenced the Islamic public to emulate it and to garner new strength to practise Islam more seriously and completely. They demand the establishment of Islamic banks, prayer rooms and prayer houses in offices and schools, Islamic education, the wearing of full length trousers for male students and the veil for female students’ right from primary school level.

Now in Malaysia, almost all banks have counters for the Islamic banking system. There are prayer rooms and houses in schools and offices. All this did not arise through political awareness or campaigns but are the direct result of motivation and education. In the year 1993, religious schools in Kedah (a state in the northern part of Malaysia) had to be made bigger and increased in number because many parents have begun to send their children to religious schools right from primary school level. In some areas, there are national type schools (offering secular education) that have to be closed due to the shortage of students.

There are many businessmen and economists in Malaysia and abroad who are keen to practise the Islamic economy as a result of the launching of commercial businesses and economic activities by Islamic bodies. They have started to cooperate with Islamic bodies. In addition, the Islamic commercial economy have attracted the attention of foreign countries. The President of the Philippines for example signed a memorandum of understanding with my company in the late 80’s.

Like a nation (i.e. a small nation within a big nation of Malaysia), my jamaah (Darul Arqam) had trade relations with the Philippines. The Islamic economic system had become an effective missionary path. As a result, quite a number of Christians in the Philippines converted to Islam including an officer in the Security Division of the President’s palace (Malacanang palace) whose conversion had encouraged his wife and father in- law to do the same.

In Indonesia, the mind of my jamaah (Darul Arqam) had attracted the interest of President Soeharto. Indonesia shook when the President became inclined towards Islam. Out of his realization, he took steps to shut down factories that manufacture alcoholic beverages. This did not happen through the efforts of political bodies but as a result of the realisation and penitence of the President himself. Islamic laws have begun to gain special attention and the Islamic jamaah from Malaysia had good and cordial relations with Indonesia despite the fact that it was banned by the religious authorities of that country.

This is the fruit and result of missionary work. The message through the mind of the jamaah which brings faith and Islam had tied outside countries with this small jamaah. Whereas the so called Islamic political parties continue to grapple in their attempt to control Malaysia and have no headquarters, influence or activities abroad.

In Jordan, quite a number of its people have looked upon Malaysia and have joined the Islamic resurgence together with this Malaysian Islamic jamaah. This means the social changes occurring in the Middle East are a direct consequence of this Islamic resurgence in the Far East. No Jordanian has so far joined the Malaysian Islamic political party.

In China (Yunnan), the leader of this Islamic jamaah from Malaysia (Darul Arqam) was given the honour to lead the Cheng Ho Research Foundation as its Honourable President For Life. Surprisingly, this position was not conferred upon any political leader hailing Islamic slogans from Malaysia. This is much more surprising since everyone knows that the Chinese is not a race which will easily bow to other races. They are extremely prejudiced but this is not shown towards the Islamic leader from Malaysia who preaches through motivation and education.

This goes to prove that the Islamic leader who leads through motivation and education can be accepted by any country surpassing border limits even though he has no power. However, the leadership of leaders of Islamic electoral political parties are limited only to their own country. Which means, their influence are extremely limited compared to the influence of the leader who leads through motivation and education.

The same thing happened in Turkey. Newspapers, magazines and television (the private TV station TGRT) regularly broadcasted news of this Islamic jamaah from Malaysia and not any Malaysian political body. The effects were even greater in Thailand, Singapore and Brunei Darussalam, and lately, the Philippines as well.

3. Universal struggle

Political bodies commonly shout for universal Islam, the unity of the ummah and the Islamic nation which falsely picture the width and scope of their struggle. However, after 50 years of struggle we have not heard of them sending ambassadors to foreign countries to facilitate communication with the countries and their people or to work together in aspects of economy, culture, education and others. It cannot be denied that they do have representatives abroad but they make no effort to instil Islam as a way of life in the various countries and to the various races that they are involved with.

On the other hand, realising that Islam belong to all races and not just to Malaysians, this Malaysian Islamic jamaah carry out serious and continuous missionary work abroad. There are projects and offices owned by Rufaqa’ (previously known as Al-Arqam) in many countries. Hence, many Arabs, English, Americans, Australians, French, Germans, Singaporeans, Bruneians, Chinese, Uzbekistanis, Egyptians, Indonesians, Thais, Philippinos and others gave their cooperation and became strong supporters of the movement.

The ambassadors of this Islamic jamaah (who are sometimes only students) work harder than some embassy staff of other countries in their effort to spread Islam and to introduce their country to the host country. Today, this Malaysian Islamic jamaah, has a large influence, is well known and has become eminent abroad. Malaysian political parties have not yet been able to do the same. In addition, this particular Islamic jamaah once created clamour in England and other European countries with their cultural shows by the Mawaddah group which is part of the movement’s cultural Bureau. Television stations in Jordan, Egypt, Uzbekistan, Australia, Thailand, Singapore, Indonesia, Brunei and France televised the nasyid presentation by the same Mawaddah group.

4. To Islamise and to attract non muslims to Islam

The so called Islamic political parties do not have the potential to attract non muslims to convert to Islam when in fact, it is the duty of every Islamic fighter to salvage mankind from the torments of hell. The political path seems to neglect this responsibility.

Conversely the Islamic jamaah gives serious attention to this matter. They do not stop at converting people to Islam but they also establish the institution to educate and even plan their future, to arrange their marriages, to give employment and study opportunities as well as to provide them means of livelihood. Their ability to protect and give security so that Islam truly becomes the way of life for these converts (mualaf) is the speciality of this Islamic jamaah.

The style of struggle through motivation and education by the various methods and techniques as well as the maintenance of a clear objective has made the Islamic jamaah fully capable of bringing non muslims towards the Islamic way of life. Moreover, the Islamic jamaah that I lead had established the “zimmi” of the jamaah a long time ago. This means, there exist within the Islamic jamaah, non muslims (zimmies) who have given their love, loyalty and influence to the Islamic struggle that uses the motivational and educational approach. This can be seen happening especially in Thailand, Philippines, Indonesia and Malaysia itself. This is because they can see the truth of the struggle, the goodness and justice that it brings as well as the beauty of Islam which is so enchanting in the true Islamic jamaah. However, because they still love their own religion, they remain as non muslims but are so helpful towards the Islamic struggle. Some do in fact, convert to Islam. This is history repeating itself. During the Prophet’s time, there were non muslims who adored the Prophet and aided the Islamic struggle. In Islam, they are called zimmies (zimmi). The Islamic nation protects them and they are loyal to the Islamic Caliph. Within the jamaah, they can be called zimmi of the jamaah.

These events are signs of the truth and are also convincing developments to prove that Islamic politics through motivation and education are progressing towards the second opening of Mecca (Futuh Mekah) that is the formation of the Islamic nation (daulah). In other words, the Islamic jamaah is preparing and equipping itself to make Malaysia an Islamic nation, if such is the will of Allah. This will happen without democracy and without election.

5. A threat to the enemy and opponent

Political parties create many enemies and opponents as soon as they proclaim themselves the opposition. This enmity originates from the desire to rule or to be exact, the desire to seize power from the ruling party. However, until today, after 50 years of struggle, Islamic fighters who fight through electoral politics have not convinced the masses because the beauty of Islam does not exist and cannot be seen in their lives and in their struggle.

Moreover, although the ruling party has become weak, the opposition party which claim to have Islamic aspirations itself has become correspondingly weaker to the point that they are unable to topple their already weak opponent. Despite their weakness, the opponent still feel comfortable and strong enough to face them. In upholding the hudud laws, which is the prime aspiration and important agenda of the political Islamic fighters, the party took too long to present the implementation draft to the general public when asked to do so by the government. Clearly, it is better to struggle by motivating and educating the people so that they do not commit vice and crime although there are no hudud laws. Why would we need hudud laws when people do not commit any crime. On the other hand, the Islamic jamaah whose activity is to motivate and educate the people, is friendly and cordial with everyone. They do not go around in search of enemies even though there are groups who despise and hate them because Islam is a religion of love and peace. However, because of their big influence in the country as the result of their effort to establish the complete Islamic way of life at the level of the jamaah, it is not unusual for some factions or individuals especially those holding offices to feel troubled and threatened. They are worried that the public will eventually support the Islamic jamaah if left unchecked and this could undermine their interests and positions.

It is obvious that the government of a country finds it more difficult to deal with the Islamic jamaah than to deal with politicians who fight for an Islamic state through the democratic process. The leader of an Islamic jamaah does not declare nor does he make any effort to attain an Islamic state but he is feared non the less.

This is so because history has proven that with Islamic politics by way of motivation and education, the Islamic nation (daulah) can become a reality and in fact it once succeeded in Islamising three quarters of the world 1500 years ago. This particular Islamic jamaah through motivation and education, also made a stand on the issue of hudud. They do not cast aside any of Allah’s laws whether they be politics, hudud or qisas but they profess that these be implemented in phases and at the right time corresponding to the level of awareness and understanding of the people towards God and Islam. When the majority of muslims are of faith and are virtuous, only then can the laws of hudud be emphasised and implemented. This is to control and discipline the minority of muslims who are still obstinate and evil so that they do not cause harm and injury to the majority of good muslims and the general public. This is comparable to building a house. We cannot fill the house with furniture and all its elaborate decorations without first getting the house completed?

6. What does the public think?

I have not heard of any political analyst whether local or foreign, forecasting or predicting that the political party fighting for an Islamic nation in Malaysia, will in the end govern the country. However, many analysts and writers have stated that the Islamic jamaah from Malaysia namely Rufaqa, will be a political powerhouse and will rule Malaysia even though ruling the nation is not the main aspiration of its struggle and even though Rufaqa does not involve itself in the process of democratic political elections. Among those who say this are:

a. Professor Judith Nagata, an anthropology lecturer from York University, Toronto, Canada. She has made a research on the Islamic resurgence in Malaysia. The following is an excerpt from her book entitled “The Reflowering of Malaysian Islam: Modern Religious Radicals and Their Roots.”

“…Darul Arqam’s acknowledged influence, both among youths in the nerve-centres of the country’s capital and universities, as well as a growing strength in certain rural sectors, especially in Kelantan, Terengganu, Selangor and Negeri Sembilan, could become the nucleus of a powerful force, to be mobilized for other purposes at other times. It is just such potential political mobilization, with an under spinning of powerful personal and religious loyalties, which causes the greatest apprehension in official circles…”

b. Dr David Browning from the University of Oxford who said to his student, Dr Muhammad Syukri Salleh (a lecturer in the Science University of Malaysia and also one of the leaders of Al Arqam at that time):

“When you become one of the leaders in Malaysia, do not forget me.”

c. Local political writer; Syed Hussein Al Attas, in his book, “Talqin Untuk UMNO”, had predicted that the Prime Minister after Mahathir will be Ustaz Ashaari Muhammad. d. Sayuti Omar, another political writer, forecasted Al Arqam will rule Malaysia when there occur social changes towards Islam.

7. Changes in the awareness of the society

Islamic realisation and awareness in Malaysia, which has grown in leaps and bounds, is the result of motivational and educational politics and not electoral politics which claim to fight for Islam. The electoral political party is not capable of achieving all that. In fact, they should be thankful to the Islamic political movement because the motivational and educational efforts of the movement had also brought about some positive changes within their own party. If they claim the changes were the result of their own efforts, then after over 50 years of struggle, surely they could have seen the results a long time ago and not only now, at least within their party if not among the populace.

The awareness that occur through motivation and education, is a kind of self realisation which happens voluntarily from feelings of penitence and regret and the desire to dwell within the grace of God. It is not achieved through force and acts of law as is customarily the practice in electoral political movements. We will list a few examples of what has happened in Malaysia today which proves the changes towards Islam are due to Islamic political motivation and education and not as a result of electoral politics that use Islamic slogans. Some examples of the changes are as follows:

a. Prayer room facilities

As a consequence of the Islamic realisation and awareness, almost all government, quasi government and private offices, primary and secondary schools, universities, petrol stations, restaurants (especially at rest areas for express buses), bus terminals, railway stations, airport terminals and rest areas along the highways, have facilities for prayers (solah). These facilities, whether they be prepared by the government, private sector or individuals are the result of realisation stemming from motivation and education and not due to pressure from the electoral political party or any act of law. Forty years ago, when the so called Islamic political party was at its peak, all this did not happen.

b. Performing the solah

The awareness of the Islamic public to perform the obligatory solah is increasingly more apparent throughout Malaysia today. A clear example is the prayer room at Puduraya Bus Terminal in Kuala Lumpur. The prayer room now is very big compared to what it was 30 years ago. It had to be enlarged to make room for the larger number of people who do the solah. This reflects the increase in knowledge and practice as a result of motivation and education.

The realisation to perform the congregational prayers (solah) as opposed to doing it individually is also more apparent. In the past, those who performed their solah at the terminal did so on their own (individually). But these days, congregational solah are performed, one congregation after another. (The prayer room which was enlarged is now considered too small).

In addition, more people now who travel combine and shorten their solah (jamak qasar) which is permissible for people who travel. In the past, not many did so when travelling. Not even religious teachers who teach the knowledge. Instead, many preferred to defer (qadak) their solah when travelling. However, as a result of motivation and education, the situation has changed. It did not change out of political awareness.

c. Coverage of the aurat.

The realization to cover the aurat which is widespread all over Malaysia today, is the result of motivation and education and not from political awareness. It is carried out voluntarily by the people and not enforced by law and legal acts. The best example to prove the failure of the so called Islamic political party to implement this law is in Kelantan which is under its rule. Although coverage of the aurat is made an act of law, a big portion of the Kelantanese society ignored this law. In fact, some of them are brave enough to challenge the authority of that political party. Its failure is due to the fact that it was enforced through law and legal acts which invited resistance and not through realization and awareness. We can see the large number of people who continue to don the veil as a result of awareness derived from motivation and education even in the absence and without the need of any law.

d. Overseas students

Lately, a great number of students returning from abroad especially from America, England, Australia, New Zealand and other European countries are garbed in Islamic attire. The female students wear the veil, purdah and long robes while the male students wear the male robe (gamis) and don the turban. Logically they should be dressed in coats, jeans and other expensive, branded clothing but the opposite happens. All of them agree that their realisation and awareness stems from the motivation and education that they are exposed to and not through any electoral political campaign or awareness.

e. Islamic goods and products

In order to meet the demands of the society, businessmen (including those who are non muslims) realise that they have to use brands with Malay and Islamic overtones in order to sell their products. Some of them use Islamic sounding words in their advertisements. For example, they say ‘use without doubt’ (guna tanpa was-was) or ‘pure and halal’ (suci lagi halal) and others. This happens because people no longer wish to be involved in the use and consumption of dubious foods and goods (shubhat), what more if it is clearly forbidden. Obviously this is the fruit of motivation and education.

f. Islamic fighters travel by air

Many do not realise that all this while only a handful of Malays travel by air. MAS stewards and stewardesses can confirm this. This include a limited number of government officers who travel on government duty and their fares paid for by the government as well as some Malay businessmen. However, with the Islamic awareness through motivation and education, the staff of Rufaqa and members of the Tabligh group are the ones who often use air travel to spread Islamic awareness to the rest of the world. For the staff of Rufaqa, air travel has become akin to travelling by bus.

g. Umrah

In the past, during school or aidil fitri or aidil adha holidays, Malays and muslims will take the opportunity to visit Disneyland, areas where there is snow and other interesting places in Asia and Europe. However, today the situation has changed. Umrah has become an activity of interest besides visiting the tombs of Prophets, the tombs of the companions (sahabah), the cave of Ashabul Kahfi and other Islamic historical sites in Amman, Istanbul and Cairo. This change is also the result of motivation and education and not the result of electoral political awareness.

h. Tourist attraction

It is obvious that Islamic fighters from abroad, when they visit Malaysia, they do not visit the headquarters, offices, villages, economic activities, schools and other projects of the Islamic political party. On the other hand, they focus more on the Islamic jamaah which carry out motivation and education especially in various Rufaqa townships such as the one in Bandar Country Homes, Rawang.

This is mainly due to the fact that Islam as a way of life does not exist within the electoral Islamic political party. They do not practice the Islamic economy, Islamic culture, Islamic education, Islamic technology and they do not have any Islamic village, township, society or other Islamic living systems that is of any standing that can be emulated by these Islamic fighters. All this however exist in the Islamic jamaah which is involved with motivation and education. That is why their place, villages and townships become the centre of attraction to Islamic fighters from abroad and other foreign visitors (including those who are non muslims). It is as if their place has also become one of the tourist destinations that must be visited.

i. Awareness amongst the upper class

In the major cities of the country, there are many upper class people (renown and literary figures) including artistes and film stars who have invited missionary workers either from the Islamic jamaah or individuals to teach them and their families the Quran and other Islamic knowledge. The realisation to learn Islam is growing everywhere. That is why in their homes they have special praying rooms for the use of their family. The strange thing is, politicians are not invited to fill this need.

j. Exclusive Islamic Clubs

A number of exclusive Islamic clubs have been established in many affluent neighbourhoods around the Klang Valley. The realization to socialise according to the Islamic tenets and shariah had encouraged people to establish such clubs. The realization to do so did not stem from electoral political awareness but as a result of motivation and education.

k. Islamic activities in hotels

Activities in hotels too have undergone change. Islamic economic seminars, religious courses, Islamic cultural concerts, breaking of the fast followed by the commendable tarawih prayers and others have become the norm in Malaysian hotels today. All these activities are organised by the Islamic jamaah and that are groups involved in motivation and education. One can hardly see the electoral political party being involved with programmes like these. To them, to Islamise the country is definitely more important than to Islamise a hotel. What I have presented above is sufficient to validate my allegation that the changes that happen in our beloved country today is due to the realization and awareness that arise through motivation and education and not from electoral political awareness. All these occur as a result of self realization and not from coercion and legal acts. This is a repeat of the history of the first ummah where Islamic practices including the implementation of hudud, qisas and so forth were carried out because of faith and education and not through legal acts and laws as fought for by the electoral political party.

The comparisons that I have made are realities which are happening in Malaysia and other parts of the world today. No one can deny these facts. You cannot take heart or be prejudiced towards me because Islam as a way of life or as a perfect system must undergo its own process of growth and development to reach its resplendence. If we follow the way of other people, we will definitely not attain the Islamic way of life whether in the family, jamaah, group, nation or at universal level. The western way will bring us to the western system. It will not bring us to Islam. If at all it does, it will not be Islam in its pure form. It will be Islam that has been coated and coloured with western secularism. Let us observe the reality. As at today there is no politician within the democratic system who have attained a true Islamic nation or who have established Islam as a way of life through their efforts. It is definitely untrue to say that we have no alternative other than the western electoral politics in order to prevent the country from being seized by others. Those who say this are blind and ignorant with regards to Islamic history. It is clear that after 50 years of struggle through electoral politics, there is still no sign that the electoral political party who struggle for Islam will rule Malaysia. On the other hand, the true Islamic jamaah which has just struggled for 40 years, have made numerous changes and advancement and is said to be fit and competent to rule the nation even though that is not their expressed aspiration.

The Prophet (pbuh) preached and struggled for only 23 years and succeeded to open Mecca (Futuh Mekah) and to build a model Islamic nation in Medina. This means, Islam was able to build a nation, that is a nation that carried out the Islamic system of life that began from motivation, preaching and education after 23 years of struggle. The Prophet did not attempt to seize the nation before the people were adequately nurtured because if he did, it would not mean anything as the people were not ready. It would be comparable to acquiring a timber concession but without the means to carry out logging. That is why during the period of struggle in Mecca, the Prophet declined to accept the nation that was offered to him by the leaders of the Quraish.

Definitely, Islamic politics through motivation and education is the route to an Islamic nation. Western politics do not result in the creation of an Islamic nation resembling the Islamic nation of the pious muslims of early Islam. Maybe we can attain control over the country or state but there is no guarantee Islam will be the system and way of life of its people. Power cannot make humans love Allah’s laws and much less to intensely implement, practise and internalise them. If we can acquire a house but cannot influence and control its occupants, can we then uphold Islam within the household?

I apologize to politicians who struggle for Islam through the western style political elections. Although I openly mention the errors of such political system, I do not wish to offend anyone personally except to state that the true and actual Islamic politics is not through participation in western politics. Hopefully, you will be open to my criticism and advice. I, too, await your advice and intellectual criticism, so that we be included amongst people who mutually offer advice towards the truth and towards patience.

Chapter 6 - Technique Of Political Struggle That Is Unislamic

2008-01-01T04:22:00.000-08:00

I apologize because many politicians particularly those who wish to fight for the Islamic cause and others who are involved in the democratic political elections in Malaysia and the rest of the world will be offended, disheartened and even angry at my statement that their way of doing politics is inappropriate with the Islamic religion. I realize the risks involved and understand the sentiments of my fellow brothers from the political parties. However, in order to attain the truth, let us discuss the issue rationally and with an open heart using intellectual facts so that despite the differences in opinion, perhaps we will encounter something good which will be beneficial to all Muslims. Let us bury and sacrifice our personal feelings in the name of Allah because in any struggle sacrifice is required including the sacrifice and suppression of our feelings. If we are unwilling and unable to make sacrifices, we are not worthy fighters and our sincerity may be questioned. As such, in presenting the truth, I am willing to accept the risks. In fact, it is for the same reason that my previous jamaah was banned and I was detained under the Internal Security Act (ISA).

I am confident that my mode of struggle will serve as a future alternative to the present electoral politics. That is my conviction and my struggle is based upon this belief. God willing, should we live to see the day, we will together witness this event. It will occur in peace and harmony and non Muslims will readily accept it too.

I have my own views, interpretations and personal style with regard to the Islamic struggle. This is not something new and all are aware of this fact. Up till this moment after 40 years of struggling for the Islamic cause, I am more confident that my struggle is true and well founded. My mission has been outlined and through the practice that has been carried out till today, it has borne fruit as desired although in the early stages many had doubts and as previously mentioned, my jamaah was ultimately banned. Whereas, right before my eyes, people who used other methods of struggle to uphold Islam have failed to achieve the desired results. Although some have managed to attain power, but they fail to persuade people even to perform the solah. This is because the electoral politics they indulge in do not motivate or educate the people. Instead they lobby people in ways that are in total disregard as to whether it is permissible or prohibited. They fail to uphold the Islamic system despite having hundreds of thousands of followers, and in fact millions in some other Muslim countries.

This is comparable to people going out to sea to fish, by means of small boats and employing different fishing techniques. Many are unable to catch fish due to the high waves, rivalry by bigger ships, being cheated by friends and numerous other reasons to the extent that some got sunk, are lost at sea or they ultimately return home empty handed.

Based on my experience, I have convincing reasons and I have seen many things about the Islamic struggle. Indeed during the early stages of the current Islamic resurgence, all expressed the desire to fight for the Islamic education, Islamic economy, Islamic village, Islamic society, Islamic way of life, Islamic nation, universal unity and an Islamic world. All acclaimed this as the alternative to the deeply reviled, hated absurd and ignorant secular system.

Hence, each and everyone fought for the Islamic cause. Some gave lectures, used slogans, conducted seminars, campaigns, actions and so on and so forth in order to uphold the Islamic system. There are some jamaah which have struggled for over 50 years and more. But till today, there is no Islamic education system established in their jamaah? Their children have reached adulthood but have yet to taste the beauty of the Islamic education system. Where is the Islamic economy, Islamic society, Islamic politics, Islamic medicine, Islamic agriculture and so forth? There is none. They do not exist even in their own jamaah or their own party. In fact the hue and cry for such systems has lessened with time. It is not as loud now as before. It has diminished and is drowned in the ignorant system that is still intact. Some have been absorbed into the secular system which they initially oppose. Some Islamic parties have attained power but not only do they fail to uphold the Islamic system in their government, they cannot do it even within their own party.

Or do they feel the systems that exist are already Islamic. Suffice that the government be controlled by the Islamic party. If that is the case, what was the struggle for prior to the election. Is it to Islamise what is already Islamic. Or Islam must be upheld by their hands alone and not by others. During the political campaign, everything that existed was branded as unIslamic.

The awareness of Muslims, globally, towards Islam has gradually increased and intensified. People want the Islamic way of life in every aspect. People have become fearful of usury, of the secular education system, of sinful acts and transgressions.

People wish Islam to be the complete way of life. They yearn for love, to live in harmony, to make sacrifices, to give priority to others, to work together, to live in a state where non Muslims respect Islam and so forth. But till today fighters and strugglers for the Islamic cause remain unprepared! We are unable to detect any reforms and changes within them befitting that of Islamic fighters. If there are any, these changes are brought forth by Islamic missionary bodies and not by the so called Islamic political parties.

The form of politics practiced today is still gravely opposed to Islamic politics. However, there are efforts to conceal this fact so that people will assume that Western politics can be practised by Muslims. As if Islam does not possess its own brand of politics thus legitimizing Western politics. This is the same as those who enroll their children in the secular education system and then saying Islam permits this whereas they are fully aware that the secular education system is deeply opposed to the Islamic education system. The secular education system has greatly ruined the minds and souls of Muslims.

We often hear various excuses why Islam cannot be upheld. These include insufficient funds, lack of federal aid and manpower and the fact that investors are being blocked. As such Islamic practices such as love and care, fraternity, concealing the ‘aurat’ (parts of the body that should not be exposed according to Islamic rule), goodwill, working closely with other Islamic bodies and so on cannot be practiced. The question is, is money a prerequisite for love and care? Do we have to wait for funds before covering the aurat? Do we need to wait for financial aid in order to show goodwill towards other Islamic groups? Do we require aid in order to collaborate with other Islamic bodies? Why is it that after years of struggle, we still lack sufficient manpower? Why is it with 600,000 so called followers or members there are still claims of a dearth in manpower? Are there not any intelligent followers with expertise in various fields among such a big membership. The Islamic education system is vastly different from the secular education system. Such is also the case with other systems including politics. I practice Islamic politics in the family, society, jamaah and so on. Although many people ridicule my ways, but a fighter must hold steadfast to his principles. In a short while, God willing, through true Islamic politics, we will observe the rise of Islam in peace and harmony in a wider expanse and scale. I do not wait to indulge in Islamic politics until I have attained governing power. Islamic politics can be run according to whatever scale big or small. It only ceases at the limit of one’s extent of Islamic knowledge and one’s knowledge in other fields. That is why for a start I have applied Islamic politics in my jamaah, my family and in my household. I deeply feel the effects. In my large family I discover that peace and happiness runs in the best possible way. Each and everyone is easily disciplined and easily reconciled whenever minor differences arise.

I believe my large family will not be able to live in peace, tranquillity and relative harmony if it is not administered according to Islamic politics. Just imagine my large family consisting of 39 children, more than 150 grandchildren and as many as 40 sons and daughters in law. There will be chaos if the family is not run according to Islamic politics. If fate has decreed that I should rule the nation, my experience on the home front will be applied at the national level.

This is my belief. Many now share and accept my belief and have made changes towards the Islamic way of life. Consequently, I now have the courage to question Muslims who believe there is no other alternative to the present secular system. Through my experiences in doing Islamic politics, God willing, I can now offer proof that Western politics is very damaging and incompatible with the teachings of Islam and that with regards to politics, Muslims have options other than the Western Electoral System. Such options will produce greater success than what we have achieved this present day. My intention is solely to offer mutual advice towards attaining the truth so that the truth can prevail and falsehood vanished. I do not wish to degrade or create enemies. Should you be dubious of my arguments and regard them weak, please provide counter arguments that are more convincing so that we all can see the truth. It is for this reason I have applied the politics of Islam first and foremost in my own family. If it works, then I have the arguments and proof of the effectiveness of the politics of Islam. Please do not regard my arguments with hasteful enmity coupled with fanatical party sentiments. Knowledge must be confronted with knowledge. Do not confront knowledge with insults, anger and retribution. One who searches for the truth is not fearful of the truth even though he might be stumped by it. Because the truth will not shatter one’s heart and mind except for those who are unwilling to accept and acknowledge the truth, or those who fight against the truth.

I will now list out the reasons why I say Western politics is against Islam. To pursue it means to totally disregard Islamic regulations and the shariah. May Allah guide and permit me to continue. So that the truth can be proven and pursued whilst falsehood will vanish on its own or at the very least put side by side with the truth for people to assess and choose. For those who wish for the truth, at least the paradigm is established. (I was involved with the PAS political party for 10 years. Hence I do not write as an outsider nor do I write based purely on guesses or hearsay).

Since the party’s mission is to win the election, so that they can rule the nation and from there onwards to uphold the Islamic principals in every aspect, they give less attention towards nurturing faith and upholding Islam within their party. We cannot say these practices are not carried out at all but they are not given due priority. Sometimes Islamic lectures pertaining to fard ain (obligation upon the individual) becomes a forum to campaign for votes and to assail one’s opponent. What more if it is a political lecture. These political lectures barely evoke fear towards Allah. Sometimes, because party members become too preoccupied with electoral politics, the prayers (solah) are neglected when in actual fact the solah is the most important act of devotion in Islam. When the solah is neglected, other Islamic laws and shariah are even more unheeded which of course will lead to sins. But they remain and feel at ease with their sins and they accept customs and traditions that are opposed to Islam. Some of these include:

1. There is lack of emphasis on even the basic acts of devotion such as the obligatory and congregational prayers (solah) when it is the most important Islamic commandment after faith. Solah is the pillar of Islam, the might and foundation of the Islamic struggle. If it is weak, hence the pillar and foundation of the jamaah becomes feeble. In the Hereafter, solah is the first and foremost issue that will be scrutinized. This means, solah is the primary shariah to be upheld after faith. The solah remain important whether or not we live in an Islamic country or otherwise. It is erroneous to trivialize and belittle the issue of solah in our pursuit to acquire an Islamic nation. Many members of the party neglect and trivialize the solah; do not understand, do not become engrossed when performing it and do not do the solah in congregation (jamaah). This reflects the weakness of the party. How can a weak party be strong enough to govern the nation and be capable of educating and nurturing the people? The governing party must form the role model to serve as an example to the people. How can the party lead the people to consistently perform their solah when members of the party itself are not disciplined to do so? Where is the guarantee that this particular commandment of Allah be implemented at national level when it has yet to be carried out at party level? As an example, immediately after being stabbed, Sayidina Umar Al Khattab r.a enquired, “Has the Muslim community performed the fajar (dawn) prayers?”

Such is Sayidina Umar. Although in pain after being stabbed, he still continued to remind the Muslim community regarding their obligatory prayers (solah). Is it logical that only with ruling power, the people will begin to do the solah? Chances are, with power in hand, they will become more distracted and neglectful!

The question of moral behaviour, segregation between males and females, concealing the aurat and the like are laws that can be implemented without attaining governing power. But these are not emphasized and taken seriously in the so called Islamic political party. Whereas these are important laws pertinent to every Muslim. Why are these important laws not upheld prior to obtaining national rule? Why do we struggle for the implementation of other laws which we are un- certain of upholding and neglect to implement laws that are within our means to enforce?

2. Religious lectures place little emphasis on the question of faith, taqwa (fear of Allah), morals, the Hereafter, heaven, hell, a mukmin’s personal character, practices obligatory upon the individual (fard ain) and practices obligatory upon the community (fard kifayah) but are bias only on national issues and the struggle for power. Whereas it is these religious matters which make humans reflect upon themselves and gain the inspiration to implement Islam. National and political issues do not strengthen Islam and Islam which is fought for based on national and political aspirations is akin to a tree deprived of fertilizer or a car with a troublesome engine. Why does this happen? Is the political figure who heads the Islamic party unaware of this fact? If he is conscious of this matter, why ignore it. Allah’s laws can only be carried out by individuals who have religious knowledge. As such members of the party must be knowledgeable. Are there other ways mankind can acquire the strength to uphold and perform God’s laws without undergoing the processes which nurture faith and without carrying out the basic acts of worship and devotion? History has revealed and proven that the Islamic nation can only be upheld by those adequately nurtured with faith and those who truly fear Allah. In the Quran, God has decreed:

Meaning: “Ward off yourselves and your families against the fires of hell.” (At Tahrim: 6)

The wise people of Islam (hukamak) have stated :

“Uphold Islam in your self then surely Islam will be upheld in your nation.”

3. The issue of unity is also not emphasized when everyone knows accord and unity is of the utmost importance. It is one of the key strengths of the jamaah. Consequently, unity between members, unity between leaders and members and unity between leaders themselves cannot be felt nor seen in the party.

There is also no emphasis and less effort placed on love, brotherhood and fraternity so much so a chasm exists between leaders and members. As a result, words of the leaders are of little significance and directives by the leaders are often unheeded. There is lack of the feeling of oneness, mutual cooperation and mutual aid and assistance. The drive and inclination to make sacrifices for the struggle in whatever form is also weak.

In these circumstances, can the party be comparable to bricks layed solidly together to form a building which is strong and majestic? Meaning, can the Islamic way of life be upheld within individuals whose hearts remain disunited, who are still individualistic in character, who refuse to make sacrifices and who disobey directives of the leadership? I am confident that even if they attain the nation, as long as members remain individualistic and non-cohesive, the Islamic system can never be upheld.

Upholding a system is no different to the manufacture of automobiles which require the assemblage of chassis, engines, gears, the suspension system, the car bodies, upholstery and so on. Without unity between each individual or group, there is no feeling of togetherness and cooperation. When there exists no feeling of togetherness and cooperation, how are they going to establish that beautiful Islamic way of life? Individuals can carry out the obligations of fard ain like worship and so on but to carry out the obligations of fard kifayah like building the Islamic way of life for instance, you require the jamaah or the community. Is there any other factor which is stronger than faith and fraternity in order to unite Muslims into solidly arranged ranks?

4. Understanding and coordination are also not given priority. Understanding and coordination in thinking and action between members of the party are not the main concern and are not taken seriously. Each and everyone within the party is free to think, free to have their own views and attitudes even in fundamental and basic issues. In any particular issue we can observe the disparity in views and attitudes among the members. In confronting the opponent, they continue to have diverse and varying views and attitudes. Some take a strong opposing stand while others tend to be less averse. This matter contradicts the techniques and strategies of the Islamic struggle. All the more so when facing the apponent. There should be a single mindset, the result of receiving knowledge from one source ie the Quran and Hadith, and guidance from the leader as the common reference to achieve unity. Thoughts which are disorganised, deviative and chaotic will not give any result but will bring about arguments and misunderstandings.

If this situation arises at state or national level, it will not bring about the establishment of Islamic systems but will lead to tumult and anarchy which ultimately will confuse the people and make it arduous for others to emulate.

5. The identity or the symbols of Islamic glory (shiar) is not visible in the so called Islamic party although they vouch to fight for Islam. The reason why the symbols of Islamic glory (shiar) is not used in fighting for Islam by the political party remain incomprehensible. Whereas the prophet’s sunnah (ways of the prophet), if practised, its glory is so enchanting and is greatly blessed by Allah. The practice of the prophet’s sunnah (that is the Islamic way of life), physically and spiritually, whether in the way one dresses, socialize, eat and drink, in marriage, struggle, in making sacrifices and others, can only emerge from a heart that adores or is fanatic towards Allah and the prophet. Only when one is fanatic towards Allah and the Prophet, can one be able to implement the Islamic laws and the Sunnah. Hence, when one is able to successfully institute the Islamic laws and the Sunnah of the prophet, only then can the symbols of the glory of Islam (shiar) be seen. These symbols or shiar are what people want to see in a model Islamic community and it constitute the beauty and glory of Islamic life. The symbols of Islamic glory (shiar) is the fruit of the attributes of taqwa. Allah decreed:

Meaning: “Whoever honours the Symbols (shiar) of Allah, then it is truly from the piety of the hearts.” (Al Haj: 32)

Those who adore and love Allah and the Prophet are willing to emulate the prophet’s way of life although they are despised by non Muslims and are isolated by their friends. But if there is no such love, even with the power of government and the freedom to uphold God’s laws and the prophet’s way of life, mankind will remain reluctant to implement them. Just like a person who owns a lorry, knows how to drive it but if his heart dislikes riding in the lorry, he will not ride in it.

The Islamic identity or the symbols of the Islamic glory (shiar) is very important in the fight for Islam. It becomes a forceful symbol to attract mankind to the Islamic way of life. It is also like an intangible fortress, that keeps out pretentious enemies and makes in difficult for them to infiltrate the jamaah and to damage it from within. It differentiates an Islamic party from a secular party. It becomes a rival and constitutes a pressure to the Western lifestyle and brings about numerous other advantages (hikmah).

Without any identity to differentiate the way of life of an Islamic fighter with one who does not struggle for Islam, the Islamic political party has no added advantage over parties which do not fight for Islam. If we only talk different but our way of life is similar to theirs, or if we emulate the enemy’s way of life, we are analogous to an empty tin can which no one takes notice and is of no value. It produces a lot of noise but is actually empty. We will be belittled and mocked by people. Indeed, this is contrary to the wants of Islam.

6. Political figures who fight in the name of Islam, once elected as a representative of the people or as a minister, appear to live lavishly or at least to live similarly to those elected representatives from other parties who do not aspire to fight for Islam. This means, they have the same intention as the other elected representatives in that they indulge in politics in order to live well, to amass wealth and to develop personal projects. Whereas true Islamic leaders in fulfilling their mission to uphold Islam, will sacrifice their wealth for the cause and will live a modest life.

Without sacrifice, where will the funds and assets for the struggle come from? How can we solicit funds from those who do not have any Islamic aspiration or from our apponents and enemies? For a party who has Islamic aspirations, sacrifice on the part of its leader and party members are the source of funds and wealth. Without sacrifice, the party will forever be penniless and be subject to financial constraints and we often will use that as a reason why Islam cannot be upheld. We even blame the apponent or the enemy for not channeling funds to us when in fact it is our fault for not wanting to make sacrifices. The lack of sacrifice and contribution on the part of fighters is the main reason why the struggle is burdened with financial hardship. Is it logical that our struggle be funded by our apponents and enemies or for us to expect aid from our foes? Can we really enhance the honour and integrity of our struggle in this manner?

7. Politicians who claim to fight for Islam do not want to socialize and communicate with parties who do not support their struggle, whether they be individuals or groups. This can be ascertained by the attitudes displayed by members of such political party especially those members studying abroad in centers of higher learning. I say this based on a few incidents that have occurred. Their actions towards Arqam students clearly demonstrate their lack of open mindedness.

These include :

a. In Jordan, an 11 year old Arqam student once offered his hand in handshake to one of the members of that particular political party (harakah), yet his hand was ignored and the member uttered words to the effect, “Why don’t you go and shake your deviant teachers hand.”

b. In Egypt, in 1989, 4 female students from Malaysia who were studying at Al Azhar, were hindered from following the Arqam movement there by male students who were members of that particular political party. When they discovered these female students were still communicating with the Arqam movement, which always have their doors open to whoever wish to visit the Al Arqam headquarters there, they detained two of them illegally. One of them was detained for two weeks.

During their detention, at an undisclosed location, they were abused psychologically and brainwashed so as to cleanse the Arqam influence upon them. Finally, one of them was married off to one of the students of that particular party, a second year student at Al Azhar. After getting married, this male student was expelled from the university for failing his studies even though he was given the opportunity to repeat for two years in a row. He then applied to enrol into Maahad Al Azhar (he only qualified to enrol into the secondary level after the assessment test). He had to repeat from the lower level all over again just so that he can continue his student visa in Egypt. Strangely, he was the one who once said, “Ustaz Ashaari lacks knowledge,

why follow him.”

At the same time, one of the four female students mentioned earlier got married to one of the Arqam students there. She was one of the top students at Al Azhar.

c. In Jordan too, during one semester break, a group of Arqam female students visited the house of one of their friends in Irbid, an area populated with many students who were strong supporters of the same political party. The female student being visited was also a supporter of the party. While they were talking, a second year male student from the University of Yarmouk who was a member of that political party entered the house.

This male student, without giving any greeting or even introducing himself and with his hands on his hips startled the Arqam female students with the question, “Do you know that this house belongs to members of ……. (mentioning the name of the political group)?

After that he gave a warning to the Arqam students, “I give all of you half an hour to get out of this house.” d. Malaysian students from this political party in Jordan did not like the influence of the Arqam students there. As such, they tried to tarnish the image of the Arqam students in the eyes of the lecturers and others when in fact, the Arqam student representative there had good relations with the lecturers, deans, those from the Ministry of Education and the Jordanian Awqaf Minister himself, Dr Muhammad Abdul Salam Ubbadi. Furthermore, the Arqam students received educational privileges that were never offered to other foreign students. Up to 20 Arqam students obtained places at the Umariah Madrasah there, a school for the elite, where the fees, bus fares and books were paid for by the school itself.

These are some of the examples of the closed mindedness and intolerance of the members of the political party which are in contradiction with Islamic morals and behaviour. Allah had decreed:

Meaning: “Invite mankind to the way of your Lord with wisdom and fair preaching and argue with them in a way that is better.” (An Nahl: 125)

In the above verse, we are directed to argue and discuss the best way we can. But members of this party build a chasm or gap with people who are not from their party. Hence, how do they intend to discuss? Whereas only through discussion can we discover whether our knowledge is true or false, whether our arguments are weak or strong, and whether our opinions are void or valid. Our views must be assessed through discussions, for only then will we know whether our views are correct or wrong.

Allah wants us to find various ways to face the numerous groups of people including the non Muslims, in order to draw them towards Allah. Being prejudiced, quarrelsome, unfriendly and indifferent, are not the ways to propagate or to fight for Islam. It narrows the field of our struggle. The Prophet himself visited an old Jewish woman who always offended him and caused him difficulty until the woman converted to Islam.

The Prophet said:

Meaning: “Utterance or words that are good and decent are alms.” (Narrated by Al Bukhari)

He further said:

Meaning: “Your smile (affection) towards your brother is alms.” (Narrated by Al Bukhari)

8. Members of this party accuse and readily pass judgment that one or a group is fasiq (of improper behaviour), cruel, infidel, apostate and so on especially towards individuals or groups who are not with them or who possess a different style of struggle. These impetuous and reckless accusations are made using Quranic verses and the Hadith as proof and support without shame and fear towards Allah. This matter happened ever since the political party was established. The same thing occurs everywhere else in the world to parties which aspire to fight for Islam through democratic political elections.

Passing such judgement is a game they play for the purpose of degrading and humiliating other Muslims who do not support them as well as to attract people towards their party. They are full of pride and conceit and they feel they are safe from the wrath of Allah. Whereas a servant of Allah should suffer deeply whenever he has to pass judgement. He knows that, should he err in passing judgement, such judgement will be suffered unto him and Allah will censure him later in the Hereafter. Sayidina Abu Bakar As Siddiq r.a, whenever he feels his words have offended other Muslims, he would plead for qisas (punishment of equal severity) or will bring the matter to the Prophet SAW so that he be punished immediately. Such is the faith of mukmins who fight to uphold Allah’s laws. They are so fearful of Allah and because of that they are cautious about giving judgements.

The habit of easily accusing and humiliating people with the lack of proper proofs and arguments will make people hate us and they will run away from us. As a consequence, there will be grave disunity and factionation. This happened in one mosque, where there were two imams leading the solah (prayers) at the same time. In Terengganu, there were two lectures with two microphones taking place at the same time in the same mosque. When in fact, the Islamic struggle do not only aim to increase the number of the congregation but also to unite them under one imam in one mosque. Western electoral politics undersizes, narrows, disunite and factionate Muslims in their mosques. It also results in Muslims not eating meat slaughtered by other Muslims on account that their faiths are in doubt. Furthermore, there are cases where matrimonial vows between Muslim couples are considered void and invalid purely because of differing political views and stands.

Is this the truth that we fight for? The more we struggle, the more Muslims become disunited and factionated. If that is the case, where is the proof and example that the so called Islamic struggle is safe, and that it brings global peace and harmony within the society?

Democracy and electoral politics will not be able to solve this crisis. It will only escalate such problems and make it worse. In fact, electoral politics and democracy itself is the source of all these problems. Our hope now is to rely and fall upon true Islamic politics which abounds with love and care, safety and salvation.

9. When confronted and challenged by the apponent, the politician who alleges to fight for the Islamic cause becomes highly emotional. He does not respond with intelligence, maturity and strategy. He would become agitated, enraged, ruffled and reacts hastily and impatiently so much so he brings needless trouble upon himself. When the apponent makes uncalled for remarks and accusations, he become angry and ill at ease. He counters with wrongful and inaccurate facts, over penalizes and over reacts which only benefits his apponent. The apponent definitely enjoys it when we harp and argue so that our time is wasted. Thus, we have less time to implement and develop and to do other useful things. That is certainly what the apponent wants us to do. But political players who use the name of Islam, tend to be straight forward, na ve and ignorant so much so they cannot read the sly intentions of the apponent. They believe the apponent truly meant their accusations and they react aggresively. In the end they had themselves deceived. If they understand the tactics and true intention of the apponent, indeed they will not be so dreadfully deceived.

They do not practise nor do they understand the doctrine that “warfare is replete with tactics and deception”. In fact, an Islamic politician should be more cunning, more mature and more strategic than the apponent or the enemy. Islamic fighters should be able to read the enemy and always be ahead and be able to deceive and overcome the enemy and not to the contrary. Otherwise, where are the special attributes of the Islamic struggle? In addition, Islam teaches its followers to be calm and composed when faced with adversity so that Muslims can react wisely and effectively.

10. The mode and strategy of mind warfare is not the same as armed warfare. In armed warfare, we can attack directly as long as it is done humanely and with discipline. However, in politics, we cannot be hasty and harsh because we aim to gather votes and attract the sympathy of those who believe in our struggle. We have to be gentle, so that people are captivated and become attracted to us. This is what is called strategy. Furthermore Islam wants us to be gentle and to be of good character. Such traits are the fruits of our worship, acts of devotion and of our struggle.

But sadly, politicians are rough and harsh in their dealings with people. They tend to easily attack people, are given to verbal abuse, accusations and making baseless allegations. All these makes more enemies than friends. It makes people keep their distance instead of coming to us. Their lectures are fiery, filled with slogans, propaganda, instigations and they evoke feelings of anger. Consequently, people become restless and relationships become strained. Hostility, conflict, malice, retribution and prejudice, becomes rife amongst the populace.

We see the deterioration of love, brotherhood and fraternity, the disintegration of peace and harmony, lost of tolerance, forgiveness, humanity, mutual respect and other honourable traits among Muslims. Whereas, Islam promotes all these good and positive behavior and because of it, Islam appear beautiful and attractive. It is such things that win the hearts of mankind. Without all these, where then is the beauty and splendour of Islam?

11. Frequent changes in the structure of leadership in the electoral political party which is used as the platform for the Islamic struggle, result in the formation of numerous camps and teams within the party. Such changes are caused by personal crises, the fight for posts and internal down trodding. Sometimes the deputy is more popular than the top leader. The act of down trodding and toppling the top leader to be replaced by another who yearns for the post frequently occur in such a party.

This should not at all happen in a party which is Islamic. In Islam, the leader is not challenged, toppled or replaced. However, this is the reality. It is unfortunate if this is to happen in an Islamic nation that they fight for. There is a great possibility for this to happen because if it can happen at party level, it can also occur at national level. Whereas in a true Islamic nation, the leadership of the caliph is for life. The followers are obedient, and they love, care and are obligated to him much like they are obligated towards their own fathers, teachers and friends.

12. We can clearly see the obscurity of the principles of struggle of the Islamic fighters who fight for the Islamic cause through western politics. We cannot help but question why they keep changing their styles of attire. They don the skull cap in front of village folks but they put on neckties when in the city. They behave in a certain way when in the country but behave differently when abroad. If they believe wearing the skull cap is commendable, why not perpetuate it and wear it wherever they go? And if they believe not wearing the skull cap is commendable, then why don’t they do away with it altogether. Some members are willing to sell themselves to other parties for money and post. They can readily change parties. They can jump to another party if the price is right. This is so unfortunate for a party who call itself Islamic and who vouch to fight for Islam.

13. With regards to the method of struggle, the same thing occurs. It changes direction frequently like the wind. If there is influence from Iran, they follow the direction of Iran. When Libya is prominent, Libya becomes their reference. When there is influence from Algeria, then they emulate Algeria. This change often occur when the election draws near. In order to win, they sometimes sacrifice their principles. This matter is not a secret. Everyone knows this but nothing can be done about it. It is a trend, and there is no way of getting out of it. It certainly is frustrating.

14. The Islamic systems they fight for are obscure. Although they have struggled for about 50 years, there are no books written by their leaders to be used as guidance. The books are required to make people understand the Islamic education system, the Islamic economy, Islamic culture and the other Islamic systems. Other than for the people, it will also serve as a guide for future leaders of the Islamic nation. After listing and stating what I have seen regarding the techniques adopted by political parties who fight for Islam in Malaysia and the rest of the world, I extend my apologies should I have offended anyone. I have to be explicit and it is mandatory that I do so especially when I have sufficient proof and evidence. All the more so when I have an alternative to offer which is the true Islamic politics whose potential is even more convincing.

The Islamic politics that I offer is similar and nearer in approach to the Islamic struggle of the Prophet (pbuh), who after 23 years, attained an Islamic nation. This was achieved through motivating and educating his followers and also those who do not follow him by offering safety and salvation. War happened only when initiated by the infidels. Whereas through pseudo Western style politics, the struggle has gone for over 50 years, and in some other countries much longer than that but with no signs of establishing a nation within a nation or a jamaah as a precursor to the Islamic nation. Much less to establish an Islamic nation itself.

During the early days of our struggle, we were unsure which path will lead us to the establishment of the true Islamic way of life. Hence, we all tried in ways we saw fit. Logically, the fastest route then would be through electoral politics. However, it is now apparent that the technique of struggle through electoral politics is long winded, full of enemy traps and obstacles and does not allow for the motivation and education of members. Although the path is wide but it is perilous. Almost no one will get through it safely. Even though we can attain a nation, there will be no change towards the Islamic life and practices. People will continue to live the way they are used to. It is also obvious that through motivation and education with love and care and the establishment of a role model, it is a safer way although it is new to everyone because it is not the path of the enemy. Today, after 40 years, we have managed to establish a nation within a nation and are now on the verge of the formation of the true Islamic nation.

Hopefully all of you will take heed of what I have said for the sake of the betterment of our religion, Islam. Allah is the best decision maker and it is Allah too Who destined and permit all these to happen.

Chapter 5 : Is Politics Based On Elections Unislamic?

2007-12-31T23:55:00.000-08:00

Islam is a path that is clean and pure, physically and spiritually. The Islamic way of life is full of blessings, love, compassion and harmony. It is full of education and goodness. Its punishment is also its forgiveness. Its penalty is also its pardon. Allah SWT, the Most Generous, The Most Merciful, has created a way of life that is perfect for His servants. It is free of dirt, filth or weaknesses. The beauty of Islam is congruent to the innate nature of mankind, even for those who are not Muslims because Islam is made for mankind and is suitable to man’s nature. The practise of Islam does not bring harm to anyone nor does it harm others. In other words, Islam is a religion that is safe and full of salvation.

If we were given the chance to witness with our own eyes the reality of the life of the Prophet (pbuh) and the salafussoleh (the pious people of early Islam), without a doubt we would witness a life that is obsolutely fascinating. Their personality were exemplary and their good character very obvious. Their way of life in whatever field were always full of virtue and nobility. Non-Muslims were impressed. Many people embraced Islam just by seeing the way the muslims lived and the good that they did. This was the secret and the key to the success of the Prophet (pbuh) and his Companions in winning peoples’ hearts. They never struggled and strived to attain power or position, but people regard them with the highest esteem.

To carry out anything good, the method must also be good. There is nothing in the teachings of Islam that allow doing good by dirty and improper means. For example if we want to donate or give alms, it should be given in a good and proper manner, not with insult, pride and arrogance. Allah gives no rewards for donations given in such a way.

Someone who intends to make others happy but uses methods that hurt or injure them i.e. that are sinful and that transgress the rules of Allah, the deed is not accepted as an act of devotion to Allah SWT. Someone who wants to uphold the truth but uses methods that are unIslamic and detrimental to society, then what he does is no longer the truth. In fact it is regarded as falsehood painted as the truth. That is Islamic morality. Whatever deed we do will only become an act of devotion to Allah when it fulfils five conditions namely the intention, method, subject and result must all abide by the laws of Allah, whilst at the same time the basic acts of worship or devotion are not neglected

People who want good results without going through methods and ways that are good, these are the people who use the end to justify the means. They are included in the following verse:

Meaning: “And mix not truth with falsehood.” (Al- Baqarah: 42)

The “truth” here means the religion of Allah that is Islam. “Falsehood” are other paths such as democracy or other systems that go against Islam. People who use the end to justify the means are like people who want to drive to a certain destination, but instead of following the proper road, they decide to drive in the paddy field. Are they right and will they be safe? Such is the example of people who use the end to justify the means. For them, anything but anything is permissible as long as the objective is good. They are like people who give stolen money to charity. Charity is good but using stolen money is wrong. There is no good in such charity. It is not a minor mistake that can be overlooked. In fact it is a sin that brings the wrath of Allah and Hellfire.

Among the mistakes of Muslims in the whole world today is to take lightly their involvement in democracy and political elections in order to gain power. To me, it is not a sin not to have the power to rule but getting involved in wrongful ways in order to gain power constitutes a sin which will inflict a great loss to us. Most of the Messengers Prophets and Apostles of Allah did not have the power to rule. This shows that there is nothing wrong in not having power to rule the nation. But struggling and striving to gain power to rule through wrongful means and methods is wrong. There are numerous wrongful things that goes against Islam committed by people who are involved in political elections. Among them are:

1. To nominate oneself to be the leader

In the democratic election system, candidates undertake to campaign to show how good they are and how good their capabilities. They promise lofty, worldly things to the people in order to get their votes. Sometimes these promises are so absurd that they are not possible to be carried out. In Islam, the individual is not allowed to appoint, nominate or propose himself to be the leader. Let alone claiming and clamouring about his abilities and goodness and campaigning that he be choosen as the leader. This act is totally against Islamic morality. Leadership is not something to be won by claiming self-righteousness. One who claims to be a good leader is one who should not be chosen as the leader. Claiming to be good injures one’s morality. People who hear him feel detestable because in Islam it is prohibited to boast and to promote oneself. Let Allah and the people proclaim our righteousness. It is not something we should do ourselves.

2. To involve people who are unqualified to choose the leader

From the Islamic viewpoint, the elderly and ignorant people who do not understand the situation, including national and leadership matters, are not required and cannot be involved in determining and choosing leaders of the state or nation. This is because they cannot assess or judge. To choose the leader is the duty of highly qualified people who are members of the group known as the Ahlul Halli wal Aqdi (which literaly means the consultative council that loosen and bind). They are the authorised people to determine the person who is able and who should lead the country.

For the purpose of discussion, are school children qualified to determine the person who should be their teacher to teach them? Definitely not. On the same note, ordinary people are not able and do not qualify to determine who their leader should be. If they are forced to do so, they will elect the wrong people who cannot lead. Perhaps they may even elect a felon to be their leader. In the end, the country and its treasury will be doomed.

The Prophet (pbuh) said:

Meaning: “When a duty is given to someone who is not proficient, destruction is unavoidable.” (Narrated by Al Bukhari)

3. Involvement in sinful acts during elections

In the effort to promote himself or his friend to become the leader, the opposing candidate must be toppled although the opposition is also a Muslim. In the political campaign, they revile, slander, libel, accuse, insult and put their opponents to shame so that they will lose votes. They fight and destroy the unity of the Muslims.

All these are great sins moreover if done to other Muslims. Sins bring about the wrath of Allah and Hellfire. Does this mean that just because we want to be the leader in an Islamic country, we are allowed to permit and commit all these forbidden things? Will the opposition be happy with the so called Islamic country that is obtained by degrading, reviling, slandering, libelling, insulting, putting people to shame, and breaking the hearts and unity of the Muslims? What is the guarantee that the elected leader who rises through this ugly and dirty process can become a leader with noble attributes to shelter and patronise the entire people including those who are not his followers or supporters and also the non- Muslims?

Will there be solidarity and unity upon all the hate, grudge, revenge and enmity which occur during the election process between the opposition and the government? Whereas before the victory, during the election campaign, it was the government itself who had divided and factionated the people. Can the people accept the government that they hate? If the people react negatively, will the government counter-react? Could the divided community that has undergone hate, riots and perhaps killing forgive each other? If not, surely the hurt and enmity will remain and will lie dormant until the next election when people will try to topple the government. If the government is toppled, will they in turn not be hurt? Above all, can a true Islamic nation be built through political elections? Can this ugly and dirty system of politics produce a nation that is peaceful, prosperous and blessed by the Oft-Forgiving Allah?

4. The use of money politics

The democratic election system is open to corruption and bribery, buying of votes, offers of projects, contracts, posts and positions and other forms of money politics. These practices are actually spreading very fast. In some places, it has become the norm. Whoever has money can become a leader because he can buy influence and support. Whoever does not know how to do money politics cannot be a leader although he possess charisma and is highly capable in leadership. These practices are degrading and are prohibited in Islam. But leaders who say they struggle for Islam are silent on it and they let it happen. In many cases, they too involve themselves in the dirty game. Muslim scholars and clerics do not give advice. How could they give advice when they themselves are involved with the election system? Sometimes the attitudes of the Islamic scholars in the election are much dirtier compared to the non-scholars and non-clerics. The Islamic scholars and clerics become dirty because they involve themselves with the dirty system. Once inside, you cannot avoid the dirt and filth. The Westerners who create the system itself know better. They often say “politics is dirty”.

This is the dirty way that is used by the Islamic scholars under the pretext of upholding Islam. How can they involve themselves in this sort of sin? The Islamic seed does not grow on filth! It is impossible to harvest paddy if we sow it in wild grass. Could the religion of Allah which is so high and pure, be prostituted in the most disdainful place and manner in order to seek the acceptance of Allah?

Do Allah like and accept the way we promote Islam just like beggars who beg for alms from the enemy? Where is the greatness of Islam if it has to depend on the foundation and system of other people in order to rise? Does Allah the Most Magnificent accept the dirty and degrading way in which we promote His religion? Allah is Most Pure. This is not the way of Allah.

The fact is, the act of begging for the formation of the Islamic nation through political election is to humiliate and degrade Islam which is Most High. We invite the enemy to jump and shout with glee looking at the weakness and disdain of the religion of Islam. Money politics opens the way for the enemy to buy muslims cheaply. Forever, Islam could not be made sovereign through this dirty and dishonourable method.

5. The election of women to become leaders

To elect or propose women to become leaders to men is clearly opposed to the teachings of Islam. Islam had clearly ruled that man is leader to woman. Meaning that, the leader of women must be men. A woman cannot be a leader to man. If a woman is elected to be a leader of the people, the Prophet had this to say:

Meaning: “Men will be destroyed as soon as they obey women.” (Narrated by Ahmad)

The Prophet (pbuh) further said:

Meaning: “There is no success for a people who elect a woman to be their leader.” (Narrated by Al Bukhari)

Women are only allowed to be leaders to other women. Even then only as representatives of the women, to convey their wishes to the leader who must be a man. Normally the representative is the wife of the leader himself. For example, the Prophet (pbuh) appointed his wife to represent the women in his time. In Islam, women strive as the left wing (in assistance) to the men folk and act as the rear echelon in the order of battle.

6. Neglect in the affairs of religion

During the election, people neglect the solah, misbehave, they disregard the Islamic discipline, expose their bodies (aurat), there are free mixing of the sexes, cheating, quarrelling and all kinds of other sins. These transgressions and sinful acts are hated by the people.

If this is the way we build the Islamic nation, only a few who are in the forefront of the political scene will be happy and will feel the advantage of Islam. The majority of other Muslims will hate and be scared of this type of Islam, let alone the non-Muslims. They will not be attracted. I apologise if my comment is too harsh and painful. Hopefully it does not go against the Islamic character. And hopefully it is in line with the decree of Allah as follows:

Meaning: “By Al-Asr. Verily man is in loss except those who believe and do righteous good deeds, and recommend one another to the truth, and recommend one another to patience.” (Al Asr: 1-3)

I believe that whatever I expose here about the dirty democratic political game which is opposed to Islam had long been felt by Muslims who love the truth. But the question up to now is left unattended. Nobody wants to look at it seriously. I myself only recently want to raise this matter after I see so much evidence that political elections bring more harm than good. It does not run on the Islamic syariah. It runs upon the way of the infidels which is so much opposed to the Islamic teaching.

I can safely say that electoral politics will not bring about the true Islamic nation and community. Perhaps you could win the election but you cannot fill the nation with Islam the way it should. This had been proven in many countries in the world, whereby the country is only Islamic in name but not in practice and is not respected by the world. In fact, more problems occur in such Islamic countries compared to the countries of the infidels. On top of that, the so called Islamic countries that are rich have more problems compared to those that are poor. Such a country is like a car that cannot be

Chapter 4 - The Leader Of Islamic Politic (Chaliph)

2007-12-31T23:49:00.000-08:00

As mentioned before, the factor that helps in the establishment of the of Islamic Political system in the government is the presence of a leader (caliph) who is knowledgeable and who has the attributes of taqwa (fear of Allah). This is based upon the decree of Allah:

Meaning: “My servants, the righteous, shall inherit the earth.” (Al Anbiya: 105)

In another Surah, Allah SWT said:

Meaning: “Behold, thy Lord said to the angels: I will create a vicegerent (caliph) on earth.” (Al Baqarah: 30)

In general, the meaning of caliph (vicegerent) in the above verse refer to all mankind either the pious or otherwise but this is only the literal meaning. Actually, there is also a hidden or esoteric meaning to this verse whereby the word ‘caliph’ here is referred to the appointed leader or the caliph chosen by Allah. This meaning is much clearer if this verse is read in conjunction with the first verse above. To prove this, let us look at the history of this world. In all the eras, the true and just Islamic rule only happen at certain times. For the rest of the time, which is very much longer, there is no true and just government although the ruler was a Muslim.

The just government or rule, whether at the level of party (jamaah), state, nation or empire only happened in the hands of leaders mentioned in the Quran or Hadith or both. Among them are:

1. The Apostles especially Prophet Muhammad (pbuh)

2. The four caliphs (Khulafaur Rashidin)

3. Saul (Thalut), Alexander the Great (Zulkarnain) and Muhammad Al Fateh (in whose case is mentioned the attributes of his person, his soldiers and his peoples).

4. The mujaddids (reformers) whose names were not specifically mentioned, except the characteristics of their party (jamaah), group or toifah including the Caliph Umar Abdul Aziz.

It is in their hands that the excellence and resplendence of Islam occurred through the application of the true politics of Islam, whether at the level of empire (ummah), nation or group (toifah). For leaders other than those mentioned, their rules were not Islamic. Although there were leaders and Islamic fighters who had the aspiration to uphold Islam but they failed to establish the complete Islamic politics even the size and level of a party (jamaah).

By analysing this history, I can deduce and conclude that there are two types of Islamic leaders in the world:

a. Leaders of the truth who are promised

b. Leaders of the truth who are not promised

A. LEADERS OF THE TRUTH WHO ARE PROMISED

What is meant by ‘leaders of the truth who are promised’ are leaders who are pointed or signified by Allah through the divine revelations (Quran and Hadith) or through divine inspirations (which is the divine knowledge of the saints and pious people). The examples of leaders who were pointed and signified by divine revelations were the Apostles, Saul (Thalut) and Alexander the Great (Zulkarnain). The four caliphs (Khulafaur Rashidin) and all the mujaddids (reformers) including Muhammad Al Fateh were signified by the Hadiths (which in actual fact are also a form of divine revelations). On the other hand, leaders who were pointed and signified by divine inspirations were Umar Abdul Aziz (through the divine knowledge of his grandfather Sayidina Umar Al Khattab r.a. about his birth), Muhammad Al Fateh (the divine knowledge of his teacher Syamsuddin Al Wali concerning his leadership, the attributes of which were mentioned by the Hadiths), and Imam Syafie (the divine knowledge of his teacher Imam Malik on his student’s leadership abilities).

These promised leaders were the caliphs of Allah in this world concurrent with Allah’s promise to let them inherit this earth. They were successful in bringing the truth and justice in their rule according to their levels. And under their rule, they were able to conduct the complete Islamic way of life. They obtained success in this world and also in the Hereafter. The reason they obtained success was that they were supported and assisted by Allah the Almighty. Allah gave them knowledge (which they did not learn from teachers or books), the method of struggle, the way to defeat the enemies, sustenance from unexpected quarters (sources), mystical assistance from mystical forces and an array of divine miracles (mukjizat) or divine powers (karamah). No matter how severe and evil the efforts of the enemy to fail them, they were still given success by Allah the Almighty. They were the caliphs of Allah and they were the promised leaders. They were not many. Among them were the Prophet Muhammad (pbuh), the Apostles, the Four Caliphs (Khulafaur Rashidin), Caliph Umar Abdul Aziz, Muhammad Al Fateh, the mujaddids (reformers) including the coming Al Mahdi and the Prince of Bani Tamim, and the second coming of Prophet Isa Al-Masih (Jesus). Their rules are at the levels of empire, nation or a group (jamaah). The rule of the Prince of Bani Tamim is at the level of a nation.

Following are several versus from the Quran and Hadiths showing about the birth and leadership of these promised leaders:

1. Meaning: “I will create a vicegerent (caliph) on earth.” (Al-Baqarah: 30)

2. Meaning: “O ye who believe! Whoever from among you turns back from his Religion, Allah will bring a people whom He will love and they will love Him.” (Al-Maidah: 54)

3. The Prophet (pbuh) said:

From Zar, from Abdullah, quoted from the Prophet (pbuh) which means: “If this world has no more age except only for one more day, certainly Allah will lengthen that day until a man of my descendant or from my family is sent to the world, his name is the same as my name, and his father’s name is the same as my father’s name, he will fill this earth with justice and equality the way it was filled with tyranny and cruelty before that.” (Narrated by Abu Daud and At Tarmizi)

4. The Prophet (pbuh) said:

Meaning: From Abdullah bin Umar r.a. that the Prophet (pbuh) whilst holding the hand of Sayidina Ali, said: “It will emerge from this sulbi (basis of descendance), a man who fill the earth with justice. And so when you are convinced of such, you must endeavour to be with the Prince of Bani Tamim. Verily he comes from the East and he is the holder of the standards of Al Mahdi.” (Narrated by At Tabrani)

5. Generally the Prophet mentioned the time of their emergence:

Meaning: “Allah will send for this ummah in every 100 years a mujaddid (reformer) who will rejuvenate (this people) in their religion.”

B. LEADERS OF THE TRUTH WHO ARE NOT PROMISED

Leaders of the truth who are not promised are leaders who are not pointed or signified by Allah either through the divine revelations, Hadith, or divine inspirations. Leaders such as these are numerous and are continually born. There are those who struggle at the level of empire, nation, state and group (toifah). They aspire to struggle for the truth and justice. Perhaps, among them are leaders of sufi groups and movements. Since they are not the caliph appointed or promised by Allah, Allah do not support them with spiritual knowledge, divine inspirations, sustenance from unknown sources, mystical help and assistance, protection from deceit, divine powers (karamah), divine help (maunah), mystical senses (kashaf), clairvoyance (firasat), true dreams, mystical hearing (hatif) and so on. In short, they cannot find the appropriate method of struggle, they are not guided by divine thoughts and they do not get direct support from Allah. That is why they are not successful in their leadership.

Some of them were defeated by their enemies before they were even able to lead successfully. There were those who get to become leaders but if in the beginning they were quite pious, when they became leaders their good traits and characters decline because they fail to overcome numerous problems and were unable to control their ill-desires (nafs) in facing the enticements of the world.

Normally, the leader who is not promised not only is unable to bring truth and justice to his community but he is also not able to conduct and uphold the complete Islamic teaching within himself and his family. When they are unable to lead their own selves, surely they cannot lead other people. If they try, they will drift along with the flow of ignorance of the community at large.

Historical examples of leaders who were not promised were the Kings of Islamic Kingdoms of the Bani Umaiyah. All of them failed to bring truth and justice in their leadership until the birth of Caliph Umar Abdul Aziz. Other examples could be analogised.

As a conclusion, I have to say that not every Islamic leader in the world is able to uphold justice in accordance to Islamic Politics either in the nation, state, party or even in their households. Such ability is the specialty of the caliphs of Allah whom Allah appoints, which is signified by the divine revelations, the Hadiths or divine inspirations. Only these people can succeed in applying Islamic politics and leadership in totality in their rule. Look at the Hadiths which present the special ability of the mujaddids (reformers) which is unattainable by leaders who are not mujaddids. The Prophet (pbuh) said:

Meaning: “There will always be a group (toifah) among my followers that will be able to manifest the truth until Allah gives them assistance and they appear in the midst of the community.” (Narrated by Al Bukhari)

The Prophet (pbuh) said again:

Meaning: “There will always be a group (toifah) among my followers which can uphold the laws of Allah, and they will be invincible before those who oppose them until Allah gives them assistance and they appear in the midst of the community.” (Narrated by Muslim)

We can witness at this time, that there are not many among the Islamic leaders who can lead their groups to closely abide by and fulfil the needs of the above Hadith? That is to manifest the truth by upholding and practising the complete Islamic way of life among their followers and they cannot be impaired by their enemies. There is almost none.

That being the case, please do not feel bad when I say that not all Islamic leaders could uphold truth and justice through the politics of Islam in their leadership. Perhaps there are those among them who are personally good but are not able to nurture and correct the community. They are safe but could not save other people. If they are sincere, undoubtedly their good efforts will be rewarded but their struggle will not culminate. The knowledge that they possess, the method that they employ and the approach that they take does not suit and is incompatible to the aim. Resources are insufficient to cater for the needs of the struggle. The strategy to deceive the enemy is not any better than the strategy of the enemy itself.

As a result, the Islamic ambition remains an ambition. The struggle fizzles and dies out without leaving any mark. Or it may just exist but contribute nothing to anyone. This may not be too bad because for most of them, if they attain power, they will become corrupt. They will be infatuated with the world, they will neglect their worship, they will cheat, they will commit adultery, they will become arrogant, cruel, oppressive and will do all sorts of sins and transgressions. Hopefully, Allah will send us the leader of the truth that He promised so we could have the chance to enjoy the peace and beauty of Islamic politics for the rest of our remaining lives.