Commit yourselves to acquiring the knowledge of the religion as this knowledge is an important element for the sustainability of Islam.

Know that those who neglect it will be lost and misguided, similar to a leaf blown right and left by the wind, ignorantly following any speaker who appeals to them even when he makes false statements about Islam.


Imam ^Aliyy may Allah raise his rank said:

“People are of three types (i.e. in regards to the knowledge of the religion).

“First are the practicing scholars (i.e. those who have great knowledge of Islam and are implementing that knowledge).

"The second are those who are on the path of success and are acquiring the knowledge as well as implementing it for the purpose of being saved from the torture of Hellfire.

"The third type of people is the rabble, who do not have the knowledge and they do not put any effort to acquire it in the proper manner, rather they follow any speaker who appeals to them even when he makes false statements about Islam”.

Is circumcision compulsory for males and females in Islam? Where's the basis for this rule? And to what extent is the circumcision supposed to be?

Circumsicion is not obligatory for females. It is also not removing an organ from her genitals as some ignorant people practice. If you would like, I have a friend who has more details about the female version of circumsion in Islam. Her name is Hafizun or Hufayza on the forum www.truthaboutislam.info/f

Toward the bottom of the page there is an english section of the forum so I suggest posting the question there and posing it to her.

For men the scholars differed about whether it is an obligation. Some said it is, some said it's not. But of course it has many benefits and even scientifically it has benefits.

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Women of Islam

In the Qur’an, ayah 32 in Surat An-Nisa’ refers to the fair treatment of women in what means:

((Men shall own the shares of their earnings as women shall own the shares of their earnings.))

Women in Islam occupy a high status in which they are free to voice a legitimate opinion. This is an undeniable fact prevalent to all those who engage in social studies of history and the developments of societies. The Qur’an reveals to us the stories of the greatest Muslim women of history. They include our Lady virgin Mariyam-the daughter of ^Imran and the mother of Prophet ^Issa. She is referred to as the best of all women. Asiya the daughter of Muzahim and the wife of Pharaoh, is another great Muslim woman mentioned in the Qur’an.

Great women in Islam were also prevalent during the era of Prophet Muhammad. They participated in great events such as the inauguration (Al-Bay^ah- i.e. swearing allegiance and obedience to the Prophet) and the order of migration revealed to the Prophet. Such women were Lady Khadija, Lady Aisha, Lady Fatima, Lady Hafsa, Lady Um Sulaim, Lady Asma’, Lady Khawla, Lady Al-Khansa’, Lady Rabi^a, Lady Ma^atha and many others. These names include names of women who were wives of the Prophet, wives of his companions from Makkah and Madinah and their pious successors.

The diligence of women in seeking the religious knowledge and adhering to it is apparent especially since the era of the Prophet (SallAllahu ^alayhi wa sallam). ^Ata’ Ibn Rabah used to say about Lady ^A’ishah may Allah raise her rank: “^A’ishah was among the highest ranking jurisprudents, among the most knowledgeable and among the people of best opinion.” This was mentioned by Al-Hakim in the book Al-Mustadrak (v.4, p.15) and Ad-Dhahabiyy in Siyar a^ lam an-Nubala’ (v.2, p.185).

Arab-Islamic history has reported on thousands of elite female scholars who have excelled in the knowledge of various types of sciences and in the Arabic language and Islamic jurisprudence. Al-Hafidh
Ibn Hajar authored biographies in his book “Al-Isabah fi Tamyyiz as-Sahabah” [The Criteria to Evaluate the Companions]. Among them were biographies of five hundred and forty three thousand Muslim women companions. Among them were the female jurisprudents, narrators and litterateurs.

Many other scholars authored biographies of women who were scholars in the science of hadith, fiqh (jurisprudence), tafsir (interpretation), litterateurs and poets. Among them were Imam Nawawiyy in his book ‘Tahdhib al-asma’ wal-lughat’, Al-Khatib al-Baghdadiyy in his book ‘Tarikh Baghdad’, As- Sakhawiyy in his book ‘Ad-Dau’ al-Lami^ liahli al-Qarni at-Tasi^’ and ^ Umar Rida Kahali in ‘Mu^jam a^lam an-Nisa’’. In ways unique to femininity, all these women played prominent roles in spreading the great civilization of Islam.

It is from the wise judgement of the Lord that there are some natural differences between the characteristics of men and women. Both genders have equal claim to their individual sets of rights and responsibilities, as outlined by Islam. Their role as worshippers to Allah which entails their adherence to the creed and the rules of the religion, and their attendance to their duties and rights are expected equally from men and women. For example, they are equally expected to acquire the essential knowledge of Islam, pray five obligatory prayers, pay the Zakat on one’s wealth, fast and perform Hajj; thus illustrating that Islam values the role of women as it does men. And to their favour, women are granted allowances in other areas of worship in recognition of their femininity.

Allah the Creator of everything is the most knowledgeable of the needs and the well being of His creations. In Surat At-Tawbah of the Qur’an, ayah 71 mentions what means:

((The believers, both men and women, are supporters of one another: They bid what is lawful, and forbid what is unlawful: They perform regular prayers, pay their due zakat, and obey Allah and his Messenger. Allah will have mercy on them; For He is the Exalted in Power, Wise.))


Women of Dark Ages

Contrary to the high status given to women by Islam, the situation of women in the era of darkness, was one of gloom and despair. They were denied the right to claim inheritance, yet she was inherited. Females were buried alive to avoid the possibility of future scandals and poverty.

Islam rejected all of that, as is mentioned in the meaning of ayah 59 in Surat An-Nahl of the Qur’an:

((With shame does he hide himself from his people, all because of the birth of a baby girl, he had been given. Shall he retain her (on sufferance and contempt) or bury her in the dust. Oh! What an evil choice they decide on)).

Women of the dark ages engaged in many horrendous practices that aided their decline in society.
They dealt with black magic and sorcery, to an extent that it became an integrated part of every day life. They resorted to black magic to presumably affect many things including the pursuit of: a man, revenge and to treat illness. Those women placed their faith in superficial artefacts including spells and particular beads thought to protect the recipient of any harm. Yet the resulting temperament of those women of the dark ages was of overwhelming pain and sorrow. They used to mourn their dead in uncivilized ways. The female relatives of the deceased, dusted or painted their faces black; wailed for the dead; tore their clothes from the neckline; slapped their faces repeatedly; shaved their heads to boldness, and wore only black outfits for months-even years, in a repelling parade of sorrow. Hence, women of the dark ages were indeed made to be unsightly and uncivilized in every aspect of their lives- through the treatment they received, the abhorrent roles they were expected to uphold and the ignorance and traditions akin to that time.

Islam brings Moderate Laws

In notable contrast, Islam prescribed moderate rules for society including for women. Being moderate rules, they are appropriate, applicable and achievable in every era till the end of life. The constitution of Islam preserves the dignity and honour of Muslim women and protects their rights and wellbeing. For example a man has to commit to a woman in marriage before he has a right to any intimacy with her. Even after marriage and to protect the female from physical harm, the husband is forbidden from having sexual intercourse with his wife whilst the wife is in her menstrual cycle or postpartum bleeding. Needless to say, these entitlements serve to indicate the favourable and gracious treatment given to women in Islam and their encouragement to remain active members of society.

This is further reflected in the response of Prophet Muhammad to the female companions. When they asked the Prophet for religious lessons that cater for their needs, he approved. Abu Sa^id al-Khidriyy and Abu Hurayrah may Allah raise their rank narrated that the women said to the Messenger of Allah (sallAllahu ^alayhi wa sallam): “Make a day to teach us as you have for the men.” He said: “He came to the women and preached them and taught them.” Al-Bukhariyy mentioned this in his book ‘Sahih’ (v.1, p.421). In these sessions the Prophet advised the women to donate money to the poor and he permitted them to attend the Mosques to pray. Moreover, he strictly informed men to not deny the women that right, as is mentioned in his hadith which means:

((Do not deny the female slaves of Allah from attending the Mosques of Allah.))

Islam allows women to seek employment or pursue a career. But like men, she too has to consider and adhere to relevant Islamic guidelines, in this pursuit. This includes observing that the kind of work or line of career does not oppose: femininity, her obligation to the Islamic dress code, and it does not entail that she remain isolated with a marriageable man at any time. Once these general conditions are met, the Muslim woman is not denied the choice to join the workforce.

The woman in Islam enjoys a level of real total independence evident in such matters as her right to seek knowledge, claim inheritance, claim ownership, and deal with her own finances and possessions. She is free to engage in any trade transaction. And, like the case of men, she must also consider the laws of Islam pertaining to dealings. In the Qur’an, ayah 32 in Surat An-Nisa’ refers to the fair treatment of women in what means:

((Men shall own the shares of their earnings as women shall own the shares of their earnings.))

Different Needs, Different Laws

The Islamic law (Shari^ah) recognizes the different needs of both men and women and facilitates for them in appropriate rules, allowances and guidelines. For example, the Islamic constitution states that women during their menstrual cycle and postpartum bleeding are pardoned from doing prayers including the obligatory five, and fasting including the obligatory month of Ramadan. The pregnant or nursing mother is allowed not to fast in Ramadan if she feels that fasting will negatively affect her health, her pregnancy or the health of her baby. Though, under certain conditions, she has to make up for these missed days during the year. Every civilised and well functioning society is based on a hierarchy. Likewise the nation of Islam. It is on this basis that some difference in the Islamic laws and entitlements of men and women do exist. These differences appear in laws pertaining to inheritance, legal witnesses, and the higher authority of men. In matters of inheritance the Islamic law states that a sister is entitled to one share of a parent’s asset as opposed to two shares that her brother receives. The wisdom behind this rule is to facilitate the male with the means to fulfil the responsibilities he faces, which females are not burdened with in areas of supporting a family. It follows that irrespective of the wealth of a Muslim wife; Islam instructs that she is not bound to share in the support of the family with her husband.

A Misinformed Mass

The evidenced reality of Islam and its fairness and regard to women, is not portrayed in many media. Today, masses of people merely skim tabloids and superficial reports to gather information about Islam and Muslims. In effect they accumulate adverse misrepresentations that most often originate from rumours against Muslims and Islam or misguided preachers disguised as Muslims. Some misinformed people claim that Islam denies women any rights, and that Islam considers women second class citizens to men. Certainly, this is the presumption of the ill-informed or arrogant, not the knowledgeable and enlightened people who are aware of the mechanics of a well functioning society.

Islamic proof pointing to the dignity and importance of women in Islam is unabated. Scores of women in history and in contemporary times have chosen to embrace Islam and remain steadfast to it after recognising the high status and regard that the constitution of Islam offers them.

Outstanding Muslim Women

Remarkably, the women companions of the Prophet who swore allegiance to the Prophet and his teachings were renowned for their strength of faith, patience and their ability to sacrifice their needs and emotions to achieve more eminent goals. In some cases, it was evidenced that the piety of some of these Muslim women exceeded that of some Muslim men. It was mentioned in the book ‘Sifat as-Safwa’ that a woman named ^Aliyah bintul-Kamit, was one of those who abstained from this life’s temptations and was a pious worshipper. It was related that one day when she was performing the mid-day prayer, her visitors found themselves at her door step waiting for her to complete her prayers and to allow them to enter. Being such a pious woman who found pleasure in busying herself in optional prayers, she prayed in sets from the mid-day prayer to the mid-afternoon prayer. When she welcomed her visitors who were waiting outside for a few hours, one of them said to her: “May Allah bless you, we have been sitting outside since mid-day waiting for you to let us in.”

She noticed in his comment a matter that he seemed to have overlooked and astonishingly she replied: “Glory be to Allah! Do you mean to say that you were sitting idol for a few hours without performing any optional prayers?”

Shocked by her unexpected response, the guest expressed that he and his friends felt incredibly incompetent. Similar stories of such pious women in Islam abound.

Conclusion

Certainly, from the facts and evidence mentioned so far, it can be concluded that since the beginning of time Islam has given women recognition for their significant roles and has gained for them the high regard and respect that society owes them. This has followed on in the revelation of Prophet Muhammad. The revival of Islam by Prophet Muhammad rescued women from the subdue treatment of the preceding dark ages. Even today, Islam continues to free women from the oppression imposed by some societies and cultures. Ultimately, the Muslim woman remains able to achieve high ranks in society, which fair and sound observation cannot deny.



Adapted from the annual magazine: “The Muslim Hub” (www.2mfm.org)

The month of Sha^ban is the eighth month of the lunar year in the Islamic calendar and the month immediately preceding the month of Ramadan. For Muslims all around the world, the month of Sha^ban is a special time in which they try to do more good deeds than usual and fast more optional fasts that they do in other months. The Prophet used to fast a lot during this month. It is the habit of the Muslims to celebrate the 15th night of the month of Sha^ban by praying, reciting Qur’an, praising Allah, and making a great deal of supplication to Allah during that night.



Ibn Majah narrated that the Prophet said what means: <<Spend the night preceding the 15th day of Sha^ban in acts of obedience, and fast the next day.>> The acts of obedience meant in this hadith are reciting the Qur’an, making supplication (du’a^) to Allah, and praying optional prayers. Even though there is a difference in opinion among the top scholars of hadith about the degree of confirmation of this hadith, acting in accordance with its orders (on that particular night, i.e., the 15th night of Sha^ban) is a good practice. This is so because the matters is orders with (i.e., reciting Qur’an, making supplication, praising Allah) are, in general, recommended matters in the Religion.



Although making supplication, in general, is a recommended matter, one needs to be cautious about what he is asking for in his supplication. It must be understood that when one supplicates to Allah (asks Allah for things) one is not asking Allah to change His Will. It is among the essentials of the belief of Muslims that Allah’s Will is eternal and does not change. Rather, one would be asking Allah to change the person’s situation from a difficult situation to an easier one, from a good situation to a better one, or the like. Knowing this, one needs to be cautious in his understanding of a supplication which some people recite on the night of the 15th day of Sha^ban.

It should be noted that this particular supplication was not confirmed from the Prophet, sallallahu ^alayhi wa sallam, nor from the Prophet nor from ^Umar or Ibn Mas^ud (as explicitly clarified by Al-Bayhaqiyy in his book, Al-Qadar).

When reciting this (aforementioned) supplication, some people erroneously understand that they are asking Allah to change His Will. That is, they understand the words they recite to mean: “O Allah, if you willed for me to be miserable, poor, and deprived of the good things, change Your Will and make me happy and solvent.” This is a dangerous situation. The Will of Allah does not change. This is among the basics of the beliefs of the Muslims. Change is among the very obvious signs that thing is a creation. Imam Abu Hanifah said: “Change occurs only in the creations.”

Allah is not attributed with change. This matter is clarified in the Book of Allah and in the hadith of the Prophet. (Some understand that the meaning of Verse #39 of Suratar-Ra^d is: “Allah changes His Will.” Truly, this is not the meaning of this verse as interpreted by the famous companion, Ibn ^Abbas. Al-Bayhaqiyy narrated from Ibn ^Abbas that this verse refers to the abrogations, that is, Allah willed for some verses of the Qur’an to be abrogated, and not for others to be abrogated. This interpretation of Ibn ^Abbas reconfirms that the Will of Allah does not change.)

Surat Qaf, Ayah 29 means: {My Will does not change.}

Ibn Mardawayh narrated from the Prophet that Prophet Muhammad asked his Lord for four matters:



That his nation would not be destroyed by famine;
That his nation would not be completely destroyed by any enemy;
that his nation would not be completely destroyed by torture similar to the torture which destroyed the previous nations; and
That the people of his nation would not fight one against the other.


The Prophet, sallallahu ^alayhi wa sallam, said that Allah granted him the first three matters but did not grant him the fourth one. So, although it was Prophet Muhammad, the best of the creations, who made that supplication, Allah did not grant him all what he asked. This is because Allah willed in eternity there would be fighting between the Muslims in the different eras—and the Will of Allah does not change. That Allah’s Will does not change was more specifically clarified in Imam Muslim’s narration of the hadith in his Sahih. Imam Muslim narrated that after the Prophet asked Allah for matters, Allah revealed to him that if Allaah Willed for something to occur, His Will does not change.

In conclusion, it is rewardable and recommended to recite the Qur’an, pray, and make supplication during the 15th night of Sha^ban. However, it is blasphemy to make any supplication with the understanding that Allah changes. Reciting the aforementioned supplication with the understanding that one is asking Allah to change the bad situation to become a better one (and not to change what Allah eternally Willed) is not sinful.

Islam: Between Tales and Reality

By Dr Mohamad Asri Zainul Abidin
Mufti from the State of Perlis Darus Sunnah, Malaysia

We have heard it all too often, that Islam is a great religion; that Islam has the power to drive its believers to outclass others and be most progressive. These kinds of statements are typically always followed by historical accounts of the great achievements attained by Muslims in previous era. These narrations are being repeated over and over again so that we can be proud of Islam and so that others will be attracted to this great religion of ours.

Unfortunately, there exists a distinct difference between historical accounts and the reality that we're facing today. The fact is that we as humans are more affected by the reality that we witness first hand rather what is being narrated on the pages of history, even more so when we're not the type that reads and analyzes.If we take a look at our local Muslim community, specifically the Malays who form the dominant group, we can't help but to feel disappointed.

When it comes to social mischief, the Malays who proudly admit that they are Muslims conquer the statistics. To make matters worse, even Malays that exist as a minority group in neighbouring countries lead the revolting path of drugs abuse and vandalism, and are left behind in education and economic growth.Regardless whether we like it or not, the reality is, these black sheeps of the society are being dominated by those that proclaim their religion is Islam and their ethnic origin is Malay.

Questions would arise, or the non-Malays would speculate, on whether it is Islam that's causing all these. On the surface, it is clear that all living souls in this country consume the same air and water, and live on the same land and in the same environment. The only elements that differentiate us are our religion and race and therefore, any deviations among us could only be attributed by either religion or race.It is without doubt that Islam as a religion that's genuinely flawless, with a majestic history of accomplishment, refuses to be associated with such diminutions and weaknesses.

A healthy 'aqidah (faith) will definitely deny anything that implicates Islam with impediment and regression. If Islam is not to be blamed, then there's only one thing left to be scrutinized. This is not an attempt to degrade any race! Not in a million years! Instead, this is intended to incite the needs for self assessment and improvement. Moreover, I strongly feel that in this context, the Malays are not that far off from the Arabs.Being Malays, although admittedly there is a substantial superiority when it comes to manners and words, we will not be able to be competitive in many fields if we just depend on our Malay “cultural inheritance�.

Let's take the Chinese people as an example, they make it their culture to work hard. Their work ethics in doing business and other forms of living is very compelling. In general, somebody that is born in a Chinese family does not have to do a lot to learn about business since business is already a part of their life. They also have a strong community spirit and are always willing to help each other.Therefore, even though many of them do not have high qualifications in Business learning, they can still excel in business putting to shame those who graduate with impressive grades but end up jobless and stuck at home. The nature of working hard, study hard and competing positively, though were recorded in the Malays' pages of history, is still far away from becoming a Malay's cultural inheritance while the Chinese and the Westerners have been inheriting it from generation to generation through their history and evolution.

In order to overcome those shortcomings, the Malays have no choice but to adopt a culture for them to absorb and apply physically and mentally, a culture that has no rivalry that is Islam in its genuine form. I mention here the word genuine Islam mainly to differentiate it with the Islam that has been misinterpreted by a lot of clusters.If Islam is not being digested the right way, then the Malays or Arabs will not have the capability to compete in this world. This is because for certain races, although they don't have a reliable faith, the unique characteristics of the culture that they inherit manage to drive them to successfully build their wealth and possessions.

As for those that embrace Islam, they will be struggling in vain if Islam is not being embedded into the foundation of their lives in a comprehensive way. There won't be any energy to fuel them from either two sources, neither from Islam no from ethnic civilization. In the meantime, all the other ethnic groups that do not embrace Islam have at least a good supply of survival spirit produced by a highly established culture that possesses positive character in many fields. Because of that, they are far ahead and are enjoying many distinguished achievements.

Many then may ask, “Where are all the great civilizations unique to those that embrace Islam? Is there any specialty at all that can be attributed to those racial groups?�My answer to that question is a hopeful may be. When Islam came with all its grandeur and imperial cultivation, it wiped out many cultural inheritances which by now have been non-existent for generations. It is indeed a unique character of Islam to eliminate any custom that is against its sacred principals.
In actual, when Islam came, it substituted cultural inheritance with a much more steadfast system. Unfortunately as time went by, development was subsequently taken over by later generations and a dilution effect took place. These younger generations started to weaken their grip on Islam and at times, even diverted from the correct path. As a result, they began to gradually lose touch of the great civilization of Islam and simultaneously, leave behind their once revered cultural inheritance.

When an ethnic group loses the root of their culture, they become weak and are easily susceptible to external influence and confrontation. That is the reality of our world today. Regardless whether it is the Malays or Arabs, all are currently floating aimlessly without any definite direction enticed by an imaginative world that is full of candies.In addition to that, Islam is no longer being understood genuinely unlike the way it was grasped by the earlier generations that marked their success in building Islamic civilization. The focus on 'aqidah is not being upheld in most fields of study to the point that even those factors that can contaminate the 'aqidah are not being fully understood.

On the other side, there exist certain quarters that are promoting Islam with a demeaning interpretation that has no basis. There are those that consider non-arabic sounded branch of learning as secular. At times, the religious groups are only correlated with the sarongs, Malay suits, tardiness, slow paced, sleeping in mosques, unreceptive towards the opinion of others, can be seen only during funerals and weddings, and is out of sight when the Ummah is struggling to survive the challenge of times. It has come to the point that people will be bewildered when an Ustaz knows a lot of subjects but they will accept it as a norm if an Ustaz doesn't know much about current issues and modern affairs. In the end, religious scholars fail to secure the ciritical positions among the Ummah. As the wealth and economy of the Ummah are being auctioned away, some religious scholars are still too occupied discussing the fatwa on whether non-Muslims are allowed to consume meat from aqiqah (meat of a cattle that's slaughtered in conjunction of the births of a son or a daughter as a gesture to thank Allah) or whether it is prohibited to reply their greeting of Salaam!

We are supposed to think about how to present Islam in a more attractive way such that the non-Muslims around us will accept it and thus will receive the right guidance. When they embrace Islam, all of their wealth will also be “Islamized�. Definitely, this won't be achieved if we continue the bickering about aqiqah or a mere greeting of Salaam non-stop.
In the end, we lose Islam and our cultural inheritance has been left for far too long that it is out of reach. Islam that was supposed to fill the gaps in the sequence of building up our civilization has been abandoned. Many of our youths are apathetic, have low self esteem and have no sense of obligation as a result of living without sound religious values.

If he was a Chinese, he probably would feel ashamed since hard work is a culture that he's supposed to uphold and losing it would bring about shame and contempt. But if he was a Malay that is devoid of religion and culture, he would feel that it was normal to live that way. Amir al-Mukminin 'Umar bin al-Khattab once told the Arabs: “We were once a disgraceful tribe but then Allah honoured us with Islam. Should we try to find honour with anything other than Islam, which Allah has honoured us with, verily we will be humiliated by Allah�. The sanad (chain of reporters) of this narration was classified as sahih (sound) by al-Hakim and was supported by al-Zahabi (al-Hakim, al-Mustadrak, 1/237, printing: Dar al-Ma'rifah, Beirut). Dedicate Maulana Abu al-Hasan 'Ali al-Nadwi in his book titled Kaif Dakhala al-'Arab al-Tarikh describes the Arabs as a group of people that were isolated from the arena of history making though they held commendable qualities and had almost divine etiquette. Moreover, they possessed blatant bravery and were highly skilled in the field of weaponry and horse riding. Their language was undoubtedly of the highest value, most beautiful and very expressive. Unfortunately, all these attributes were not able to drive them to appear in the stage of glorious memoirs.

However, in the end, they were able to mark their appearance in the pages of history as the messengers of revelation and guidance. As stated by al-Nadwi, “The Arabs should acknowledge the fact that they would not have appeared in the pages of history if not for the message and teachings of Islam that they advocated. Allah did not cultivate love inside the heart and soul of other people towards them; their language would not disseminate as widely, not embedded permanently and eternally, not used as extensively to inscribe so much knowledge, not incite the erection of libraries so grand that non-Arab scholars managed to benefit more from them than the Arabs themselves, if not for the grandeur of al-Quran and the doctrine of Islam. The Arabs will not be able to win back the distinguished status that they owned during earlier times and will not again able to re-enter the stage of history making if not through the same door that they utilized before.� (Al-Nadwi, Kaif Dakhala al-'Arab al-Tarikh, m.s 26, printing: Al-Majma' al-Islami al-'Ilmi, Lacknow, India).

Therefore, to breathe life into Malay is not just by reviving the inang and makyung dances or anything of similar nature. Instead, it is by eliminating all the negative values that Islam opposes such as laziness, deception, lack of perseverance in executing specific tasks, wasting time, excessive entertainment and a lot more. It is compulsory to stimulate positive values into all Muslims as commanded by al-Quran and al-Sunnah, such as the spirit of responsibility in uplifting the Ummah which in turn will entice the determination to seek knowledge in all fields of study. Indeed, civilization is built by those that uphold the characters of Chaliph (supreme ruler).

Therefore, all religious gurus must acquire al-'uqul al-nadijah al-wa'iyyah (matured and coherent minds) so that they have the potential to drive the Ummah towards achieving a great civilization. And not just discussing outdated cases from hundred of years ago that are almost extinct, and not just repeating chapters on menstruation and post natal bleeding without being able to drive their students to produce themselves all the necessities needed for handling those conditions.

i WANT IN ^^

Have a good Ramadhan everyone. May one of you get to catch lailatul qadar.

Do Not Smear The Divine Look Of Islam

By Dr Mohamad Asri Zainul Abidin
Mufti from the State of Perlis Darus Sunnah, Malaysia

When I stated that we should reply equally the greeting of Salaam from non-Muslims that do not stage any hostility towards Islam, there are certain groups of extremists that voiced out their objection tenaciously based on the simple reason that they had never heard it mentioned by any of their traditional cloister based gurus. In their minds, the whole of Islamic knowledge is perfectly compiled in the cloisters where they learn and study at. Some of the Ustaz (religious teachers) even prohibit themselves from reading or examining any topic that has not been mentioned by the regional mazhab (sect of religious jurisprudence) or by the older generation within his locality. Indeed, it is undeniable that cloister based learning has its own significant contribution towards the Muslim community but baseless sentiments destitute of substantial justifications is not the type of cognition that is certified by Islam.

Islam is a very composed religion for its appearance and essence are both established through solid values and bona fide splendor. Islam will truly radiant its magnificence only if we truthfully build our understanding by means of the al-Quran and al-Sunnah. The opinions of those called Ustaz do not automatically always correspond to the two sanctified sources. Moreover, not all who have been bestowed with the honourable title of Ustaz necessarily master the topic that he teaches or discusses. If all being said were parallel with the teachings of al-Quran and al-Sunnah, then there would not have been any conflict among the Ustaz’s. Has this been not the case, would we ever witness a peculiar scenario in which there exist Ustaz’s in different parties and even worse, they accuse each other of being deviants? In conclusion, the opinions of the religious mass shall either be accepted or rejected but the testimony from al-Quran and al-Sunnah is always undisputable.

Whoever that produces justifications based on the two holy sources and ascribe to the principle of study certified by academic doctrines, then only his opinions are upheld. If that mandatory criterion is absent, then be aware that neither an Ustaz nor a Guru nor a Mufti is a messenger of Allah whose words shall always be weighed using the scale of divine revelation
Back to the issue of Salaam, is my statement regarding the permissibility of replying the Salaam from non-Muslims something that’s newly innovated, or is the commotion actually spurred by those religious quarters mainly because of their strong propensities towards local customary practice and lacking of intellectual contention? I hereby would like to quote a statement by al-Imam Ibn Qayyim al-Jauziyyah (deceased in 751H) in his well known masterpiece titled Zad al-Ma‘ad: “There have been different manners of thoughts among the scholars of Salaf (previous generation) and Khalaf (recent generation) regarding the ruling of offering Salaam to the Jews and Christians. Most of them stated: Salaam is not offered to them. There are others that stated: It is permissible to offer Salaam to them as well as to reply their greetings of Salaam. This second option was recorded from Ibn ‘Abbas, Abu Umamah and Ibn Muhairiz. It is also of the opinion from mazhab al-Syafii but the method of replying Salaam to non-Muslims is detailed out as: It is to be replied with only As-Salam A’laika without extending it to wa rahmat Allah, and on the basis of ifrad (directed to a single person).

Some scholars stated: “It is permissible to greet the Jews and Christians with Salaam if it is required above all to advocate goodness, or to avoid unforeseen wrong doings, or to sustain family tie, or for anything that qualifies as a requirement”. This particular stand was narrated from Ibrahim al-Nakha‘i and ‘Alqamah.

Said al-Auza‘i: “If you greet them with Salaam, observe that they had been greeted with Salaam by some of the pious ones before you. If you do not greet them with Salaam, observe that they had not been greeted with Salaam by some of the pious ones before you”.

As mentioned again by al-Imam Ibn Qayyim: “Among the scholars, there are mixed opinions regarding replying equally to their greeting of Salaam. The majority’s opinion is that an equal reply is compulsory and this is the accepted opinion. Some scholars mentioned that a reply is not compulsory.”

Al-Imam Ibn Qayyim again narrated: “It has been authentically recorded in a hadith, Nabi s.a.w passed through a gathering comprised of Muslims, Idol worshipers and Jews, and he greeted them all with Salaam.” (reference: Ibn Qayyim al-Jauziyyah, Zad al-Ma‘ad, 2/425-426, Beirut: Muassasah al-Risalah 1990).

Al-Imam al-Bukhari in his volume of Al-Adab al-Mufrad under the topic Bab Kaif al-Radd ‘ala Ahl al-Zimmah (Chapter: How to Reply the Greeting of Salaam from Kafir Zimmi [kafir zimmi means non-Muslims that do not present any hostility or pose any threat towards the Muslims – translator]) narrated a statement from Ibn ‘Abbas: “Do reply the Salaam regardless whether it comes from the Jews, the Christians or the Sun Worshippers for Allah has decreed (Surah al-Nisa, verse 86), “When a (courteous) greeting is offered you, meet it with a greeting still more courteous, or (at least) of equal courtesy. Allah takes careful account of all things.”” This narration’s status is hasan (good).

Through other recitation in al-Adab al-mufrad, also under the topic Bab Iza Kataba al-Zimmi Pasallama, Yuradd ‘Alaihi (Chapter: Whenever a Kafir Zimmi Writes a Letter Containing the Greeting of Salaam, It Is to be Replied). In this chapter, there’s a sahih (sound) narration about Abu Musa al-Asy’ari writing a letter to a priest in which he greeted the priest with Salaam. Then he was asked: Did you greet him with Salaam while he is a kafir? Answered Abu Musa: “He wrote to me a letter containing the greeting of Salaam and therefore, I replied equally.”

These kinds of narrations are supposed to be studied by the Ustaz’s or whoever it is that intends to discuss this topic before labeling any opinion as profligate. Unfortunately in this country, certain religious groups do not utilize facts as their foundation of thoughts and instead, sentiment towards their traditional Gurus is being applied to measure the profoundness of any piece of information.

As for the hadiths that dictate us to reply “wa ‘alaika” (and on you) to the greeting of Salaam from the Jews, these were because during the times of Nabi s.a.w, the Jews had the tendency to greet Salaam with the phrase “as-samu ‘alaikum” which means death or destruction be on you. Their purpose was to confuse the Muslims. Because of that, Nabi s.a.w instructed his followers to reply with “wa’alaikum” only. This matter was clearly mentioned in his hadith: “”When the Jews greet you, they usually say, ‘As-Samu ‘alaikum (Death be on you),’ so you should say (in reply to them), ‘Wa’alaikum (And on you).” (Narrated by al-Bukhari and Muslim)

Therefore, it is crystal clear that this hadith has its own specific Sabab al-Wurud (reasons for the conception of certain hadith), that is it refers back to an occurrence or a condition whereby there was a tendency of the Jews to mock the greeting of Salaam and to switch it with an expression that sounded almost the same but with totally different meanings. In other words, this hadith is not applicable for all conditions.

For that reason, when non-Muslims greet us with Salaam using the correct phrase with a noble reason that is to wish us well, then the hadith above is not applicable. Is it really appropriate for us as devotees of the religion that brings about peace and blessing reject good wishes from others in an improper way? Absolutely not! Even more when we are in a phase where Islam is being subjected to malicious looks by the enemies that surround us. Not replying properly the greeting of Salaam from non-Muslims, at least, deviates from the commands stated in these two verses from al-Quran:

First: Surah al-nisa, verse 86. When a (courteous) greeting is offered to you, meet it with a greeting still more courteous, or (at least) of equal courtesy. Allah takes careful account of all things.

Second: Surah al-Mumtahanah verse 8-9. Allah forbids you not, with regard to those who fight you not for (your) faith nor drive you out of your homes, from dealing kindly and justly with them: for Allah loveth those who are just. Allah only forbids you, with regard to those who fight you for (your) faith, and drive you out of your homes, and support (others) in driving you out, from turning to them (for friendship and protection). It is such as turn to them (in these circumstances), that do wrong.

Consequently, a prominent figure among the scholars of hadith in this era, al-Syeikh Nasir al-Din al-Albani mentioned: “This verse (Surah al-Mumtahanah verse 8 ) clearly advocates giving kind and just treatment to the non-Muslim subjects of an Islamic nation that offer peace and do not pose any threat to the Believers. Undoubtedly, if any one among them greets us by clearly saying as-salaamu ‘alaikum, and we reply it with a mere wa ‘alaika, verily this is most unjust and lacking of virtue. It is because we have treated them as though they are among those who said as-samu ‘alaikum (death on you). This is an utter cruelty.” (Nasir al-Din Al-Albani, Silsilah al-Ahadith al-Sahihah, 2/322, Riyadh: Maktabah al-Ma‘arif :1995).

Among the scholars that prohibit replying their Salaam, they even assert that if conditions require it then it is permissible to reply their Salaam. They specify cases such as to avoid any possible harm doings or any evil consequence. I hereby affirm that, based on clear evidence from al-Quran and al-Sunnah and taking into consideration the reality of our lives, the condition of our Ummah today requires us to give equal reply to the greeting of Salaam from non-Muslims. The defiance to reply a good wish with an equally good wish will only add smudges to the divine face of Islam. Thus, replying their Salaam in this era is obligated both in the context of upholding sound evidence and of fulfilling the responsibility of dakwah (spreading the message of Islam).

When Our Entertainment World Goes Off the Rail

By Dr Mohamad Asri Zainul Abidin
Mufti from the State of Perlis Darus Sunnah, Malaysia

Of late, I have been approached and contacted by many reporters soliciting for my opinions concerning the actions of some artistes that frequently invite various controversies. I have been purposely withholding my responses to most of the queries for fear that it will be misinterpreted. I would rather write about it myself to ensure the essence of my idea is clearly conveyed.
Before I dwell on further, it is worth stating that I am neither against entertainment nor artistic work. Mainly because Islam is not a religion that opposes entertainment and artistic work but rather, what needs to be understood is that Islam sets boundaries and disciplines for every single thing.

In the volume of Sahih al-Bukhari, al-Rubaiyi’ binti Mu’awwiz narrated that the Prophet s.a.w came to her wedding, and heard small girls beating the tambourine and singing in lamentation of their father who had been killed on the day of the battle of Badr. Then one of the girls said, “There is a Prophet amongst us who knows what will happen tomorrow.” The Prophet said (to her),” Do not say this, but go on saying what you have spoken before.”
In the hadith mentioned above, the Prophet did not prohibit performing entertainments during celebrations such as weddings but rather, he prohibited the usage of unpleasant expression or lyrics. It is only Allah that knows what will happen tomorrow and the Prophet corrected what they expressed.

The Prophet did that as if he was acting like a screening and valuation department for entertainment or artistic work to ensure that it does not go off the rails laid down by this sacred religion.
Islam is not constricted in nature to the extent that it causes life to be rigid without allowing any element to spice things up. A dash of certain ingredients giving entertaining and pleasing flavor is allowed as long as it is not so exaggerated that instigates the real meaning of life to fade away.

It was also narrated by al-Bukhari from Aisyah, that a woman married a man from the Ansar, and the Prophet said (to her): Oh Aisyah! Why don’t you have with you any entertainment? The Ansar likes entertainment. In a hadith ranked as Hassan (good) that was narrated by al-Nasai and al-Tirmizi, the Prophet said: The differences between halal (permissible) and haram (prohibited) are tambourine and voices during weddings. That means legal marriage is celebrated and announced openly unlike relationships outside of wedlock.

The happiness felt during matrimony is being expressed by playing musical instruments such as tambourines. Voices in this hadith are interpreted as the acts of advertising the nuptials, and it can also be construed as singing as mentioned previously in the hadith from al-Bukhari. What is more, the Prophet even allowed events that were constituted of entertaining performances being held in mosques. As mentioned in a hadith from al-Bukhari, Aisyah r.a. narrated:” Once I saw Allah’s Apostle at the door of my house while some Ethiopians were playing in the mosque (displaying their skill with spears). Allah’s Apostle screened me behind him and I watched (that display) and kept on watching till I left on my own.” So you may estimate of what age a little girl may listen to amusement.

Those hadiths indicated that there are rooms rendered by Islam for its followers to enjoy entertainment within the prescribed limits as life that Allah creates is brim with many forms of circumstances and adversities. More often that not, one needs to take a rest by taking pleasure in listening or watching certain forms of entertainment, that are bound by sound principles, to ease the stress in managing life’s affairs. It goes without saying that entertainment also enhances the joyfulness of special celebrations such as weddings and Eid (specific Muslim festivities – translator).

On the other hand, there are others as well that do not have the need for all those elements. Thus, entertainment is not a necessity but rather a countenance and an opportunity for humans. The highest possible decree is that it is encouraged by the Prophet for particular circumstances and this implies that it shall not be one of the main focuses in our Muslim community. For when entertainment becomes exuberant, it ruins the concentration of a superlative society that is to become the Caliph that builds a civilization backed up by ‘aqidah (faith) and total submission to Allah and ultimately, brings about blessing to human kinds.

The permission granted by Allah’s Apostle for his companions to take delight in entertainment within the accepted degree had never interrupted their supreme mission, as mentioned by Rib’i bin Amir in front of the Persian soldiers: ”It is Allah that resurrected us so that we liberate whoever that He wishes from subjugating among His slaves towards full submission to Him, and from the cruelty of creeds towards the fairness of Islam, and from this tight world towards the vastness of this world and hereafter.”

Unfortunately, it is obvious that among our Muslim society, entertainments that is supposed to be just an endorsement to relief stresses in managing life’s affairs or as a gateway to feel contented has been turned into the main focus in life. It seems like the media is enticing our generation to fully concentrate on their ability to compete in the entertainment industry up to the point that apparently no other agenda is more important in the life of our young generation other than entertainment and fun without respite.

Entertainment that was initially permitted with a prescribed amount has turned into a virus whose effect is akin to drug and cancer that is killing the thought of our teenagers and youths which supposedly are to be utilized honorably and liberally for the rise of a civilization.

Worse still, most forms of entertainment that are being propagated not only lack of virtues and culture but have become the symbol of moral degradations and enslaved souls. Some of those that are involved in the world of entertainment; their life story, dressing, language and style not only show their immature and uncivilized selves but even reveal characteristics associated with idiocy. Just take a look at several comical scenes being shown in our day or even the displeasing acts of certain artistes.

In addition to that, the mould or design of our entertainment itself fails to represent the integrity of an Ummah that possesses its own unique civilization and culture. Just observe the many reality TV shows being displayed almost all the time. Most of them personify subjugated souls that copycat everything starting with the designs right down to the program title which they even unable to conceive differently.

Many of the champions in our entertainment world venerate the Westerners to the extent that even the shoddy conducts of Paris Hilton or Britney Spears or the likes of them are claimed to have their own artistic value. They have been blinded by the fact that the West is currently facing a very precarious moral degradation caused by their artistes. Foul and hideous values have become so normal that it destroys their family bonds, their culture and even their own religion. Their artistes are the icons and contributors of that destruction.

The West still has some superiority though. A part of it is that they have been successful in constructing an unchallenged materialistic empire, so great that earns them the most venerated position in the eyes of the world. Thus the recklessness of their youths can still be patched by the worldly empire that they have constructed. For them to realize what has been classified sturdy shouldn’t be all that difficult.

Moreover, their entertainment industry receives a high economic return because consumers marvel at their labels and are willing to pay the price for enjoying their entertaining products. As for us, there are still no signs of material development, not even hints of a civilization as great as theirs. It is unfortunate that our artistic crafts are more geared towards squandering the wealth of our society and fail miserably to give a high economic return to the country.

We are presently trapped in a condition full of various problems of which only little can be resolved satisfactorily; drug abuse, moral decay, juvenile crimes, lethargy, uncivilized manners. Does it really make sense for us to focus our strength and the ability of our teenagers towards non-stop or boundless entertainment? Certain reality TV shows have managed to restrain the ambition of our youths making them fail to see their own potential other than becoming “overnight artistes”.
The most realistic element of those reality programs is the exuberant profit gained by the sponsors while the direct or indirect loss is being shouldered by “children and fathers” of our society.

Once again, I’d like to affirm that I’m not anti artistes, entertainment or arts. You can refer to my interview with Pentas magazine a publishing of Istana Budaya. However, I’m now discussing the issue of imminent long term loss of our Ummah if we just let our generation to drown in the torrent of uncivilized entertainment that’s currently swelling so effervescently.
My sentiment on this issue is not without basis. I’m fully aware that there are well-known artistes that read my articles. Each individual has contributed something that we can be proud of. Yet, I have high hopes for our artistic pursuit to steer clear of elements which contradict religious disciplines and have the potential to damage the future of our society. It looks as if our entertainment world has lost its direction. In many cases, it appears that not many merits have been added towards the development of our social structure and civilization.

Islam is not constrictive in nature such as requiring films or artistes to portray piousness as skullcap wearing person or by reciting holy verses. Rather, it is the sustaining of disciplines in both appearance and content that counts. A mere skullcap fashion does not necessarily mean that the contents do not contradict the boundary that Islam stipulates.
When it comes to entertainment industry, I feel that we can actually praise Iran even though I disagree with many of the fundamental and secondary tenets of the country’s mazhab. I have to admit that Iran’s film industry has succeeded – to a certain extent – in producing films with commendable principles and with respectable quality. Without having to showcase roles that conflict their religion or adopt Western acts and characters, the film named “Kasut” from Iran managed to win its much deserved awards.

The local authority whose been allocated with a huge budget for developing Islam should produce a concrete planning to ensure that the media is being fully utilized for the development of our Ummah. Media is the magical weapon of this era. Don’t just leave our entertainment programs full with only the stereotypes that could not be marketed for our new generation.
The interest to conquer the media, or to manipulate it, is more important than to figure out how to prevent the Perlis Mufti from appearing in the “Forum Perdana” program. Till this day, the artiste community does not yet have a religious oriented advisor that they can approach whenever they need advices concerning their artistic activities.
All the prestigious religious based awards that are now considered as “museum materials” should be replaced with other awards which represent more important focuses. High quality film making awards whose criteria do not digress from what’s specified by the syariah (rules laid down by Islam) for example could function as catalysts for the development of a more disciplined artistic endeavor.

Together in Building the Muslims’ Economy

By Dr Mohamad Asri Zainul Abidin
Mufti from the State of Perlis Darus Sunnah, Malaysia

When I talk about the need of Muslims to support each other in the field of economy, there are certain individuals that disagree saying that this particular issue should not be mentioned for fear that it will be misunderstood as “racism”.
That opinion is being raised only because I’ve been promoting to our Muslim society to help and purchase the products manufactured by our Muslim brothers. I have never campaigned for them to forsake the products of ‘other people’. To be more precise, I’ m just calling for them to put preference on Muslim products due to many factors, and one factor in particular is because of the sluggish control of Muslims in the production domain despite the fact that we possess the purchasing power. Similarly, the involvement of Muslims in business related activities in this country is also relatively shaky.

Muslim entrepreneurs are facing a tough obstacle in the arena of competition. We can hardly see any hyper market that either belongs to a Muslim or even markets goods produced by Muslims. The number of stores owned by Muslims is very limited and the same goes with Muslim products. Even more, it is very rare to see non-Muslims purchasing Muslim products.
Undoubtedly, this condition will worsen if Muslims themselves do not patronize the small retailers, shops and hyper markets of their own Muslim brothers, and refuse to help out by purchasing Muslim products.

While on international level, the reality is, Muslim countries are still very dependent on the West and this is exactly one of the contributing factors for the dishonorable submissive manners of the Muslim world towards the West. Despite possessing an abundant amount of raw materials, including oil, the Muslim world still fails to emerge as a league venerated by others.
The fact is that we still haven’t succeeded in developing a strong business entity in our Muslim world. Maulana Abu Hassan ‘Ali al-Nadwi r.h voiced out a sharp criticism towards the Arab world in one of his writings: “It is the duty of the Arab world to be an independent Muslim world that possesses a distinguished business, wealth, industry and education system. Their people should not wear garments other than what has been woven using their own hands and from their own crops. Certainly, the Arab world would not make war with the West – should the conditions require for one – as long as they still need the West to fulfill their needs for wealth, clothing and other goods. There are no pens that are being used to sanction agreements with the West that are not made by the West. There are no weapons that are being used to fight the West that are not made by the West. It is an absolute disgrace when the Arabs do not take advantage of their own bountiful resources and strength. It is an absolute disgrace when their lifeline flows through them and out to other people’s bodies.” Abu Hasan ‘Ali al-Nadwi, Maza khasira al-‘Alam bi Inhitat al-Muslimin, page 416, Kaherah: Maktab al-Sunnah).

This is the stark reality, that we are slaves of an economic rule. Despite all the luxurious appearances, many Islamic countries are in essence beggars. The conditions seem to be life-threatening. The world’s pattern has changed in such a way that it is not only weaponry supremacy that determines the reign of a certain race or country over the world but rather, it is the economic strength that directs the course of the world’s map.

As affirmed by Allah in the al-Quran, surah al-Anfal, verse 60 (translation): “And against them make ready your strength to the utmost of your power, including steeds of war, to strike terror into (the hearts of) the enemies, of Allah and your enemies, and others besides, whom ye may not know, but whom Allah doth know. And whatever ye shall spend in the cause of Allah shall be repaid unto you, and ye shall not be treated unjustly.”

This particular verse is a command from Allah for Muslims to prepare the right force to face the enemies. In this context, force signifies whatever resources that can potentially strike terror in the hearts of the enemies. Horses, among others, were utilized during those times when the revelation of the al-Quran was still going on and the practice still continued decades after.
At present, highly technical weapons frighten off all adversaries and the Muslims must strive to craft and own them. In addition to that, economic power is essentially the new effective weaponry in developing a superpower that’s capable to intimidate the enemies and because of that, fostering an economic strength has become a sacred obligation.

Unfortunately, we are imprudent and ignorant. As stated by Dr. Yusuf al-Qaradawi: “Our economic strength has been deserted. We live in Allah’s bestowed earth that is most strategic, most precious and most fertile; the earth that is full of precious minerals and whose prosperity is bountiful far and wide. Regrettably, we do not exploit our own resources, not cultivate our own soil, not manufacture goods using our own crude substance although the raw materials used by others are being extracted from our own ground. In due course, we turn into consumers rather than producers and importers rather than manufacturers in many aspects of life. Occasionally when we do produce, we produce petty merchandise and neglect the essential items. We take pride in owning luxurious cars made internationally whereas we don’t have the skill to fabricate even a bicycle”. (Dr. Yusuf al-Qaradawi, Aina al-Khalal, pg.12-13, Beirut: Muassasah al-Risalah)

Precisely due to these circumstances, Muslims of all levels are required to cultivate the spirit of Islamic solidarity. It has become an obligation for Muslims to produce top-quality Muslim products and similarly, for Muslims to purchase Muslim products either from stores or hyper markets owned by Muslims. While at international level, mutual business ventures among Islamic countries are obligatory.

We must appreciate that the Islamic principles taught by al-Quran and al-Sunnah in effect bring about a chain of solid Islamic brotherhood (ukhuwah Islamiah). By adhering to these principles, our early generations managed to advance side by side, liberating human kinds from the world of darkness.

The advancement that took place was steered by the sentiments of responsibility towards this religion of Allah, all for liberating human kinds from the cruelty of all systems ever existed to the divine fairness of Islam. All personal interests were left behind in favor of the glorification of Islam.

When the faith of Muslims weakens, so does the whole of other forte including economic capacity. Muhammad Qutb asserted that: “(Prompted) by the degradation of principles, all manners of deprivation emerge and befall the world of Islam; deprivation in knowledge, civilization, economy, warfare, thoughts and culture. (Muhammad Qutb, Waqi’una al-Mu’asir)
Commencing from a sound principle, effectively, the sentiments of ukhuwah (brotherhood) among Muslims should have materialized, which in turn, would have propelled both the economy and strength of our Ummah. Initiated by a strong principle, a chain of reactions should have occurred moulding a feeling of obligation towards the whole of strategies customized to develop the ummah. The lack of principle instigates the disappearance of ukhuwah Islamiah that has been the key driving force in economic advances whereas it is a crucial requirement. It was narrated by Abi Burdah, from Abi Musa, he said: The prophet s.a.w said: “Indeed, when the al-‘Asy‘ariyin have exhausted their food supply during wars, or when their family in Madinah don’t have sufficient food, they will accumulate every single thing that they have in one piece of cloth, and subsequently, they will divide it all equally among them in one container. Indeed, they are of me and I am of them. (recorded by al-Bukhari and Muslim)

In the hadith mentioned above, Allah’s Apostle complimented the spirit of helpfulness, benevolence and concern towards each other. He admired the attitude demonstrated by the al-Asy’ariyin in tending the welfare among them. The part where he mentioned “Indeed, they are of me and I am of them” implies that the Prophet s.a.w endorsed their deeds. Observe the conformance of their deeds to the subservient duty of Muslims to Allah. The spirit of helpfulness among each other, or within a tribe, or within a racial group, or even within groupings in a sphere of goodwill and takwa (an attitude of submissiveness and devotion towards Allah – translator) is not considered as a narrow racial propensity.

As asserted by al-Syeikh Muhammad al-Mubarak when explaining the hadith above: “Indeed, the Prophet s.a.w combat assabiah (racial tendency) that’s solely based on ancestry, then he substituted it with a linkage that’s based on faith and principle. Still he considered the al-Asy’ariyin as a part of himself.” This was mainly due to a similar set of basis namely assurance and corroboration in managing properties, including equal distribution of wealth among each other during a crisis and when involving crucial needs. (Muhammad al-Mubarak, Nizam al-Islam, Mabadi’ wa Qawa’id ‘Ammat).
If the spirit of helping out each other among a specific group was allowed and complimented by Allah’s Apostle, even more when it is directed towards other fellow Muslims during an era where Islam is being rivaled and afflicted. For all intents and purposes, the act of helping, assisting and assuring among Muslims for worthy causes is a requirement for sustaining Muslim brotherhood. The Prophet s.a.w stated: “The bond of a believer to another believer resembles a building, one reinforces the other.” (recorded by al-Bukhari and Muslim).

Helping out in developing the economy is one of the dominant measures in this day and age to fulfill the obligation of strengthening the Ummah. If each individual holds an economy grip along with a solid faith and perseverance, then only the Muslim community is able to develop its strength.

However, if the economy of our Ummah is weak and the system of zakat (obligatory charity tax – translator) fails to function, we will have to beg from others and Islam will be humiliated. Dr Mustafa Khin in his book Nuzhah al-Muttaqin, when explaining the hadith mentioned above, stated: “The analogy used in this hadith is intended to encourage the spirit of helping and assisting among believers.”

Certainly, the process of developing our Ummah will not be comprehensive and fruitful unless one side assists in strengthening the other side. A believer can’t afford to be alone in conducting his worldly and religious affairs.
As long as we are still unable to build an economy power that allows us to stand on our own feet, we will always remain as a weak bunch. The world community will look down on us. With that kind of achievement, will we then be competent enough to promote Islam as a religion that’s able to build the strength and civilization of a society?

It is regrettable that we can’t stop complaining about food products being contaminated with haram (prohibited) elements while at the same time, we still fail to produce them ourselves. It is unfortunate that the learning sessions in mosques and other prayer places still fail to upgrade the awareness on the importance of economic growth at the time when that kind of knowledge is really essential.

Furthermore, when it comes to economic related issues, it is unwise if we place too much importance on political background and regional boundary. I would not be very pleased if the excellent achievement of a student is not being reported by the media only because of his residential region whereas, essentially, education should be extended beyond the state borders and beyond political stands as it should for economy.

If the awareness of ukhuwah Islamiah with regards to the responsibility of helping out each other in building up the economy of our Ummah managed to be implanted, then the chance to realize it at implementation level would be widely opened. I’m stating that based on these factors:

* A high purchasing power: The huge number of Muslims leads to, in a mass, a high purchasing power and also a high demand for goods and foods. By manipulating this purchasing power, surely a robust economic cycle will emerge among the Muslim community locally and internationally.

* The issues of halal (permissible) and haram (prohibited): Issues concerning non-halal food have set off a commotion among the Muslims. This is due to the fact that the Muslims themselves fail to manufacture their own food. If this opportunity is to be manipulated to ensure the wellbeing of Muslims concerning their food consumption is well taken care for, then we urge them to concentrate on being self-reliant and being capable to become producers and not just mere consumers.

“The tension there is: Between the West and the Muslim worlds, there exists a strained relationship that can drive the Ummah to develop its own self-determination and independence. Since the Arab tourists now refuse to go to the West, why can’t we make them to only use and manufacture products whose brands belong to Muslim countries?

If ukhuwah Islamiah is really being pushed up to the level where economic adaptation has become habitual, then only the Muslims will have the potential to become self-governing and the potential to acquire a sturdy self esteem in economy. Indeed, economy is the modern artillery, with a major influence, in the struggle to prevent the ruin and to uphold the rise of a particular society.

Ultimately, the struggle to institute an economy with a characteristic unique for promoting the development of our Ummah is an obligation that every Muslim in this age should advocate.

Judge Based On the Vastness of Islam and Not on Sentiments

By Dr Mohamad Asri Zainul Abidin
Mufti from the State of Perlis Darus Sunnah, Malaysia

There are people asking, what is the difference between the politics of a religious advocator and the religious advocate of a politician? I say, most probably it is just a rhetorical play. I don’t favor rhetorical play, what’s more important is the meaning and objective of a particular phrase. That phrase may insinuate that the politics of a religious advocator commonly utilize methods and strategies that are compliant to the Islamic rules. As for the religious advocate of a politician, more often than not, he would manipulate his missionary work for Islam to meet his political objectives.

I don’t deny the fact that there’s a probability politicians are also sincere in his works of advocating the religion. However, if political status becomes the focus of his religious mission, then he is not a genuine missionary of Islam who carries the torch of Islam which is absolute and comprehensive.

We are instructed to enter into Islam through the one absolute door. As affirmed by Allah in surah al-Baqarah, verse 208 (translated as): “O ye who believe! Enter into Islam whole-heartedly; and follow not the footsteps of the evil one; for he is to you an avowed enemy.”

When we enter into Islam whole-heartedly, we will find in it a complete package consisting of faith, ibadah (acts of devoutness - translator), economy, moral and many others. Because of that, we will strive to ensure that each and every requirement stipulated by Islam is being realized. Additionally, we will also evaluate everything with the vastness of Islam. Should we just look at Islam only through the gateway of economy for instance, without looking at the issues of faith, ibadah, moral, politics and everything else, then our discussion on economy will be destitute from the aspects of faith, ibadah and moral.

Don’t let it be such that the panel of Syariah (way of Islamic belief and practice – translator) compliant banking is only skillful in ‘endorsing’ banking products in the name of Islam but does not contemplate upon the essence of fairness and the liberation from elements of oppression that befalls the customers which is considered as a branch of Islamic demeanor.

Likewise, in the excitement of participating in politics, we should not allow ourselves to scrutinize everything through the lenses of politics. We overlook the focus of principles and Muslim conduct, Muslim brotherhood and everything else that is necessitated by our religion. Of a similar case, a woman that did not conceal her aurat (parts of a body that are prohibited to be exposed – translator) once questioned me: “Doctor! Will I be put into Hell for not concealing my aurat whilst I do prayers and other forms of ibadah?” I told her: “I am not the angel that guards Hell. Moreover, even the angel that guards Hell does not have the mandate to decide who will be put in and who will be taken out of Hell. It belongs to the ultimate sovereign power of Allah that created Hell. In the hereafter, Hell will be entered by anyone as desired by Allah and the same applies to Heaven.”

Nevertheless, Allah describes for us the conditions of humans in the hereafter in surah al-Qariah, verse 6 to 11 (translated as): “Then, he whose balance (of good deeds) will be (found) heavy, will be in a life of good pleasure and satisfaction, but he whose balance (of good deeds) will be (found) light, will have his home in a (bottomless) Pit. And what will explain to thee what this is? A fire blazing fiercely!”

In effect, I as a meager being do not know what will be the state of your balance in the hereafter. I don’t even know about my own destiny, how then can I know what the destiny of others will be? But, if you ask me whether your deed is right or wrong, then the answer is indeed it is a sin.

Is that specific deed a factor that brings a person to Heaven or Hell? So the answer is, the evidences presented by al-Quran and al-Sunnah regarding this particular deed point to Hell. However, a person’s balance of deeds in the hereafter will not only be constricted to just one chapter.

Whoever does an atom’s weight of good, it will be weighed. Whoever does an atom’s weight of evil, it will also be weighed. Then after, if the outcome of the weighing indicates that his good deeds are heavier than his evil deeds, thus he will be safe. If the condition is vice versa, thus he will be at risk.

In this life, there are tribulations and challenges. Whoever that perseveres with patience will be rewarded and his sins will be eliminated. Other people’s wrong doings towards us will cause their rewards to be transferred to us or our sins will be handed over to them as recorded in a hadith by al-Imam Muslim. Therefore, the decision with regards to Heaven and Hell is the prerogative of Allah. At the end of the day, sins bring us closer to Hell and great rewards bring us closer to Heaven.
If asked, revealing the aurat, practicing usury, impious towards parents and the likes of them, which direction are those taking us to? The answer is, towards Hell. Allah the most Just will weigh them and will determine the outcome. That is applicable to all human souls. In all of us, there are goods and evils, and our deeds will be weighed in the hereafter. That woman just kept quiet, probably feeling satisfied with the answer.

My point is, it is essential to look at each soul through the comprehensive framework of Islam and not only through the sentiments of economy or politics.

Do not let our hatred towards a person or a group to cause us to be unjust towards them. Allah revealed in surah al_maidah, verse 8 (translated as): “O ye who believe! Stand out firmly for Allah, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to piety: and fear Allah for Allah is well-acquainted with all that ye do.”

I get a little disappointed as I reminisce over some ‘ustaz’ (religious teacher – translator) from a certain group that could not accept a few statements that I’ve made prompting them to retort using vulgar language, and there are those that sell their cassettes.

The contributing factor to this tendency is because they make judgments by founding it on sentiments whilst rightfully academic issues should be replied with academic rebuttals. Do not get carried over by sentiments and consequently, use undignified approach in matters concerning the knowledge endorsed by Islam. Do not interpret and judge every single thing with a political tone or through the lenses of politics.

The determination of truth is by means of evidence and reasoning, and not just by a reflection of those that are in the same boat as we are. Just because a particular person does not reside in the “similar camp”, we cannot just reject all of his opinions. I am not a politician and thus, those opinions I’ve brought up need to be evaluated using an intellectual judgment.
Essentially, the issues of da’wah (missionary work for Islam – translator) and education extend far beyond the focus of election and competition for office positions. The works for a political election are seasonal but advocating Islam in its comprehensive form does not stop with the end of an election. Occasionally, listening to some talks claimed to be religious that are wrapped with curses and other abusive words makes me to question whether those kinds of actions are intended to gain high rewards from Allah or to just let out anger.

Is this really the look and the atmosphere of the Muslim community that we’re dreaming of? Is this really Islam that is complete encompassing all sublimity and harmony? Nevertheless, I’m fully aware that not all sermon givers act in that way and many are considerate and polite.

Probably, it is good if all could benefit from the advice of a prominent Muslim missionary and a well-known personality, Al-Syeikh Abu al-Hasan Ali Al-Nadwi that was dedicated to Al-Ikhwan Al-Muslimin. This advice was recorded in his pamphlet titled Uridu an atahaddatha ila al-Ikhwan (I Wish To Converse With Al-Ikhwan Al-Muslimin). Al-Syeikh Dr. Yusuf Al-Qaradawi also quoted the same beautiful phrases in his book ‘Al-Syeikh Abu Al-Hasan Al-Nadwi kama ‘araftu’.
I’d like to translate parts of the phrases: “O ye esteemed Ihkwan Muslimin! The target of da’wah al-Din (da’wah for Islam as way of life- translator) and tajdid Islami (revival of Islam) is not easy. Its objective and focus are not only to replace the government. Also, it is not only to switch a particular political environment to another political environment. Also, it is not only to propagate education and knowledge, or to address illiteracy and ignorance, or to fight against unemployment, or to treat the community’s flaw and morality, or the likes of them as being fought for by the crusaders of revivification in the West and East.

Rather, it is an Islamic call that encompasses faith and moral, practice and system, ibadah, personality of oneself and the community. It encloses intelligence and spirit, body and soul. It is dependent on a transformation deep within the heart and soul, inside the faith and mind. It shines from the heart before emerges though the pen, or printed on pages of a book, or articulated on a lecturing stand. It is realized inside the whole body of a Muslim missionary, and in his life, before it demands to be realized in the whole of a community. The prestige (in being Islam crusaders) and the willpower of the Prophets were unique because of their sincere approach that’s free from all thoughts of materialistic interest. They did not seek with their divine calling and crusade other than the gratification from Allah. They implemented His decrees and fulfilled His messages. Their mind and thoughts were untainted with deeds meant for worldly gain, for achieving certain status, for constructing power for the sake of families and followers, from gaining reign. Even more, all those had never even crossed their minds.

Indeed, the empire and power that they acquired during their times were in actual gifts from Allah. The rightful functions were mainly as a path to lead to the sanctified destination, to execute the rulings of Islam, to change the society for the better and to provide guiding principles in life. This was equivalent to the proclamation by Allah in surah al-Hajj, verse 41 (translated as): “(They are) those who, if we establish them in the land, surely they will establish regular prayer and give regular charity, enjoin the right and forbid wrong: with Allah rests the end (and decision) of (all) affairs.”

It was never one of their intents to acquire an empire, not even one of their objectives. Never had it become one of their topics of conversation, or one of their dreams. Rather, it was purely a natural gain in advocating and crusading for Islam, as natural as a tree that bears fruits as a result of its prolificacy and a diligent fertilizing job.”

He also stated: “O ye gentlemen! So vast is the difference between the intended goal and the results that surface from it. These different elements will be present in the hearts of those who work for it. Thus, he whose goal is to acquire a kingdom will lose his perseverance and will silence himself if he fails to achieve it. He will then stop from advocating Islam. If he’s successful, he will become an extremist at what he does. It is dangerous for any group to have a mindset shaped by the affection on gaining governmental power, and they work for it, because that will cause them to abandon the jihad on the path of da’wah, or to deceive their own group, or to drift off the course. This is mainly because the uslub (a systematic way to do something) to gain governmental power is different from the uslub of da’wah.

It is our obligation to purify our mind and soul to be exclusively for da’wah. Only for da’wah, for a duty, for a sacrifice, for giving a priority to other Muslim brother, for liberating humankind – with Allah’s will – from all darkness to brightness (Islam) and from ignorance to Islam and from the tightness of this world to its vastness, and from the cruelty of deviant religions and its cruel systems plus its erratic sects to the fairness of Islam and its far-reaching hue. The only worthy factors that shall bring us to good deeds and jihad are for accomplishing Allah’s commands and for attaining victory in the hereafter. Then there are other factors like compassion towards all creatures, sympathy towards a tortured soul and the desire for humans’ wellbeing.
If it should come to a stage, or to a certain time – once all principles of da’wah and faith are firm in the souls of Muslim missionaries – that the goals of da’wah could not be attained unless by gaining political power, then only we will strive to obtain it for the sake of da’wah. (It should be done) with a soul that’s sincere and pure, truthful and trustworthy, attentive and honest; done diligently as we are when dealing with the responsibility and pillars of our religion and other acts of devoutness. There should not be any difference, in the mind of a believer, between governmental task and other forms of ibadah if his intention was honest and genuine. All are within Allah’s blessing and all are following the path endorsed by Allah. All are ibadah that bring us closer to Allah.” (Al-Qaradawi, Al-Syeikh Abu Al-Hasan Al-Nadwi kama ‘araftu, pg. 122-125, Damsyik: Dar al-Qalam).

Hasan Al-Hudaibi once said, “Establish an Islamic state inside your whole being, surely it will establish itself in your country.”
The struggle to institute a Muslim community that is comprehensive or ideal in terms of comprehending and practicing Islam is a divine ambition. No one has the right to question it. It is only the approach in reaching that target that we’re discussing now. To achieve an Islamic target, one must pass through the adverse path and the etiquette line of Islam.

The end does not justify the means. An Islamic intent has to be transpired in its corresponding Islamic look. Don’t let an Islamic intent be represented by people whose appearances are un-Islamic that will result in doubtful sentiments over the Islamic aspiration.

Prophet Muhammad (peace be upon him said):



Knowledge is definetely the gateway to success, as knowledge protects you from evil and guides you to what is good and what is bad, what is acceptable in the religion and what is not, and what is permissable (halal) and what is forbidden (haram).

Learn your religion and implement it with complete sincerity and you will understand clearly how to be an obedient and moderate Muslim.

Taken from www.darulfatwa.org.au

i didnt know about this clan
count me in?

im a muslim from gaza

Welcome.

Eid Mubarak everyone

^ وانت بالف خير اخي

ان شاء الله العيد القادم وقد تحررت فلسطين يا رب
ادعولنا

3eid mubaarak

in shaa' Allaah

http://talkaboutislam.com/gallery/details.php?image_id=2219

Among the most important matters of the belief (Iman) is to believe in the angels, i.e., to believe, although we don’t usually see them, that angels exist and they are one of the kinds of creations Allah created.

Allah created the angels from light.

They are neither males nor females.

They all worship Allah and obey His orders; they do not sin.

As narrated by Imam Muslim in the famous hadith known as Hadith Jibril, the Prophet, sallallahu ^alayhi wa sallam, when asked by Angel Jibril to inform him about the belief, said al-Iman (the belief) is what means:

<<To believe in Allah, His Angels, His Revealed Books, His Messengers, the Day of Judgment, and to believe in destiny--both good and evil, (that is that both are decreed by Allah).>>

In the response of Prophet Muhammad to Angel Jibril, notice how he ordered those most important matters of the belief. He said the belief is (first) to believe in Allah, because this is the basis of the belief.

To believe in Allah includes believing that Allah exists and that His existence is without time and without a place, unlike the existence of the created things. The belief in Allah includes believing that He is eternal; there never was a time Allah did not exist and then He came into existence. He is everlasting; there never will be a time when He will cease to exist. Rather, Allah is the Creator of everything. He created everything by his Power, Knowledge, and Will. He does not need any of His creations, nor does He resemble any of His creations. Allah is attributed with Sight and Hearing; He sees and hears all things without an eye, ear, or any other instrument. Allah is not a body and does not have parts. He is One, there is no god except Allah. He has no partner, no division, no sub-division.

The proper belief in Allah includes believing in all these issues. The one who believes in Allah, believes that Allah is the Creator of everything, the True Owner of everything, and that He deserves to be worshipped, and that He deserves to be obeyed. The one who believes that Allah deserves to be worshipped and obeyed needs to know how to worship and obey Him. Allah, by His great generosity and mercy, sent His Revelation to the people, so they would know how to worship and obey Him. The one who believes in Allah, believes in His Revelation.

After mentioning the belief in Allah, the Prophet mentioned the belief in the angels, the Books, and the Messengers of Allah, because this is how Allah’s orders reached us. The ones who convey the orders of Allah are the angels. What they came with are the revealed Books. These Books were revealed to the Messengers of Allah, who were ordered to convey them to the people.

Angels are wondrous creations of Allah and have a very high status among His creations. Allah created all the angels from light, all at once. Imam Muslim narrated the Prophet said what means:

<< Allah created the angels from light, created the jinn from the pure flame of fire, and Adam from that which was described to you (i.e., the clay.)>>

This is a sahih hadith and proof Iblis was not an angel who blasphemed, thus becoming the devil--as some people claim. Iblis is a jinn and is the father of all the jinn-kind, as Adam is a human and is the father of all the human kind.

Allah created the angels as they are now. They do not grow or develop or age. In their original shape, they are gentle bodies; gentle bodies meaning they can’t be grasped or held by the hand. Although they are gentle bodies, they do not have internal cavities--unlike humans and jinn--and they do not eat or drink. This is why when Prophet Ibrahim gave food to the angels who were visiting him (in the shape of men), they did not eat. The angels have different body parts: feet, shoulders, ears, hands, and wings. Some angels have two (2) wings, some have three (3), others have four (4). Some, like Angel Jibril, have up to six hundred (600) wings. If just one of his wings was spread open, it would cover what is between east and west.

Allah gave the angels the power to change their shapes, and it is permissible that they would take the shape of a man, however, without the male genital organ. Often Angel Jibril would appear to the Prophet in the shape of a man to teach him the Revelation. Angels do not take the form of the woman. The one who believes that the angels are female is blasphemous, as Allah said in Surat an-Najm, Ayah 27 which means:

[Those who do not believe in the Hereafter are those who name the angels with feminine names, (i.e., believe that they are female.)]

Some of the angels are very big. It was narrated that the Prophet told us about one of the angels who carries the ^Arsh. He said that the distance between that angel’s ear lobe and his shoulder is equal to the distance that a fast flying bird would cover flying for 700 years. There are other angels whose feet are in the seventh earth and upper body above the seventh sky.

Allah created obedience inherent in the angels. They do not disobey Allah. All of them are obedient slaves to Allah, as Allah described them in Surat at-Tahrim, Ayah 6 which means:

[They do not disobey Allah in what He orders them (to do), and they do exactly what they were ordered.]

Angels, like humans, have a will, but angels choose only to be obedient to Allah. They do not sin. They perform only that which Allah ordered them to do. What was falsely claimed about the two angels, Harut and Marut, committing sins is untrue. Some claimed that they were seduced by a woman named az-Zuhrah, and as a result, drank alcohol and committed adultery. It is also claimed they killed a soul unrightfully and prostrated to an idol. These claims are pure fabrication, none were confirmed by the Prophet. Such claims contradict the Qur’an, the Rules of the Religion, and the Sunnah of the Prophet. What is mentioned in the Religion about Harut and Marut is they came down in Babylon (in Iraq) to teach the people the matters of sorcery. This was not, however, to enable the people to practice sorcery, rather it was to enable the people to differentiate between sorcery and the true miracle.

Angels are the most numerous kind of creation of Allah. There are more angels than the other creations of Allah, including the humans and jinn--even the trees. At-Tirmidhiyy related the hadith of the Messenger of Allah in which he said what means:

<<There is no space equivalent to (the width of) four fingers in the sky except one would find an angel mentioning (worshipping) Allah--either standing, bowing or prostrating.>> They stay as such until the Day of Judgment worshipping Allah.

Allah endowed the angels with the strength to perform the obedience without getting tired, and without being in need of food, drink, sleep, or rest. They do not eat or drink or sleep. They perform only that which Allah ordered them to perform. Every angel has an assignment. Angel Jibril is the Messenger of Allah to his prophets. Angel Israfil is the angel assigned to blow the horn on the Day of Judgment.

^Asra’il is the Angel of death, whose assignment is to capture the soul of the person when it leaves his body at death. Ridwan is the angel in charge of Paradise, Malik the angel in charge of Hellfire. There are angels in charge of the clouds, the winds, and the plants. With each human there are eight (8) angels--whose assignment is to protect that person from the harm of the jinn. It was narrated that if it were not for these angels, the jinn would play with the person like the person plays with a ball. The zabaniyah are angels in charge of torturing the blasphemers in Hellfire. There are other angels who roam around, writing down the leaves that drop off the trees. Some angels are in charge of delivering the salutations to the Messenger of Allah in his grave of the one not present at the grave of the Prophet who says salams to him. There is an angel in charge of the womb of the woman. He writes matters on the forehead of the fetus when the fetus is 120 days old and his soul joins his body. There are the angels who carry the ^Arsh. Rata’il is the angel in charge of relieving the sadness of the believers; Mika’il is the angel in charge of the rain. Angel Isma^il is in charge of 12,000 angels in one sky who are his direct assistants. There are the angels who write down the deeds of the person-each one has two with him, one who writes the good deeds, and the other who writes the mubah and the bad deeds.

There are the angels, Munkar and Nakir, who question the person in the grave, and many, many more.

Allah endowed the angels with great strength. Allah said about Angel Jibril:


which means: [He is very strong.]

Among the examples of his strength is how he destroyed the cities of the people of Prophet Lut. With just the edge of one of his 600 hundred wings, Angel Jibril pulled out of the ground the (4 or 5) cities of Prophet Lut’s people, and raised them near to the first sky, until the angels inhabiting that sky could hear the barking of the dogs and the crowing of the roosters. Then he turned those cities upside down and sent them down to the earth. Allah ordered Angel Jibril to destroy those cities of the people of Prophet Lut to punish them because they belied Prophet Lut and harmed him.

Among all the angels, Angel Jibril is the one with the most merit and highest status. He is the Messenger of Allah to the messengers of Allah, meaning mostly it was Jibril who would bring the Revelation to the prophets. Angel Jibril would come to Prophet Muhammad and convey the Revelation to him, and the Prophet would hear his words and memorize them immediately. Angel Jibril used to come to the Prophet not in his own shape--usually he would take the shape of a man. However, when Angel Jibril brought the Revelation of prophethood to Prophet Muhammad in Cave Hira’, he retained his original shape. When Prophet Muhammad saw Jibril this first time in his original shape, he fainted. He fainted, not out of fear of what he was seeing, (because Jibril did not at all resemble what one usually sees, i.e., humans, animals, the sun, the moon, etc.) and not out of fear that Jibril would harm him.

Rather, he felt that he was seeing a very strange and a very great thing, and was so affected by the aura of what he was seeing that he fainted. During the night of al-Mi^raj, the Prophet once again saw Angel Jibril in his original shape. However, this time the Prophet did not faint at the sight of Jibril , because before that the angels had washed his heart to make it stronger and ready to see the wondrous things in the upper world during the ascension. Allah gave Prophet Muhammad a great strength, enabling him to bear many unfamiliar sights and unusual matters that night.

Angels are truly wondrous creations of Allah. If one thinks about this creation of Allah, it will strengthen, with assurity, his belief in the One Who created the angels--the One Who Created Everything-- Allah.

Allah sent many messengers to the humans as a mercy from Him. Allah sent them all to teach the people what is the correct and acceptable worship of Allah--their Creator and the Creator of everything. All the prophets of Allah, the first of whom was Adam and the last of whom is Muhammad, came with one Religion--Islam, one creed--the belief in the Oneness of Allah. They all taught that Allah is attributed with all the perfect attributes and that He does not resemble any of His creations. They taught what Allah ordered us to perform with and refrain from in this life. They taught there is the Judgment Day in which each one of us will be judged as to whether or not we fulfilled our obligations in this life. None of them taught their people what contradicts the belief in the Oneness of Allah. Each one of them ordered their followers to believe in the rest of the prophets. Imam al-Bukhariyy related that Prophet Muhammad, sallallahu ^alayhi wa sallam, said:



which means: <<The prophets are like brothers from the same father with different mothers. Their Religion is one although their Shari^ah (rules of the Religion) differed. I am the most deserving of Prophet ^Isa. There was no other prophet between us.>>



Allah revealed Prophet ^Isa (Jesus) as the messenger before Prophet Muhammad. He was one of the five best messengers of Allah, called Ulul-^Azm, those with the highest status, who were the most patient. He was ^Isa, the son of Maryam, the daughter of ^Imran, from the sons of Israel. Prophet ^Isa, as all the prophets, was truthful in what he conveyed from Allah, and although today we follow the Shari^ah of Prophet Muhammad, Muslims respect, love, and believe in ^Isa and in his prophethood.




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MARYAM, THE MOTHER OF ^ISA



Maryam (Mary), the mother of ^Isa, was a pious Muslim woman from the offspring of Israel during the time of Prophet Zakariyya. Prophet Zakariyya was a prophet of Allah revealed to convey to the people to follow the Shari^ah revealed to Prophet Musa. In the Qur'an there is a chapter named Maryam referring to Maryam (Mary),), the mother of ^Isa. This chapter talks about Maryam: her birth, her story, and the birth of Prophet ^Isa, and other things.



Maryam's mother conceived and delivered Maryam when she was an old woman, at an age when women usually can no longer have babies. One day Maryam's mother saw a bird feeding its young and she longed for a baby herself. She made a supplication to Allah to bless her with a child and vowed that she would make him a servant for the Holy House in Jerusalem, dedicated for worship, because she thought the child would be male. Allah answered her supplication and Maryam's mother conceived and delivered a baby girl. She named her "Maryam" and asked Allah to protect her and her offspring from evil.



Since Maryam's father had died, Prophet Zakariyya (who was the husband of Maryam's sister) became Maryam's guardian. From him, Maryam learned the Religion. She grew up as a righteous, pure, and pious Muslim woman worshipping Allah and endeavoring greatly in performing obedience to Him. Before she turned fourteen (14) years old, Maryam was a waliyyah (a very pious woman with a special status). She became the best of the women in the world. It is mentioned in the Qur'an that the angels said Allah chose Maryam and preferred her to the other women of the world. (Al ^Imran, 42-43).




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THE BIRTH OF ^ISA



Ibn Jarir and others narrated that one day Maryam ran out of water. She asked her cousin, Yusuf, the son of Ya^qub to go with her to get some. He declined, saying he had his sufficiency for that day, so Maryam went to fetch water alone. There, she found Jibril, whom Allah had sent to her in the shape of a man. Thinking he was a human who might harm her, she asked refuge with Allah from him. Jibril told her, "I am the Messenger of your Lord to you. I was sent to give you a pious child who is pure from sins." Maryam told him, "How would I have a son? I have no husband, and I am not an adulterer or a fornicator." Jibril told her, "Creating a son without a father is an easy matter to Allah. Allah will make him a sign for the people and an indication of the Power of Allah. He will send him as a mercy from Him and an endowment to the one who follows him and believes in him. Creating him is a matter Allah willed and destined, so it will not be blocked or changed."



Jibril blew the soul of ^Isa into Maryam and ^Isa's soul entered into her womb. Maryam became pregnant with ^Isa, peace be upon him. There is a difference of opinion as to the term of her pregnancy, some said nine months, some said eight, and some said other than that. However, when the signs of pregnancy became apparent on her, her cousin, Yusuf the Carpenter, was disturbed and did not know how to interpret that matter. If he wanted to accuse her he would remember how pious she was. If he wanted to declare her innocence, he would see the signs of pregnancy. So he decided to open the subject with her. He asked her, "Tell me, would plants grow without seeds? Would trees grow without rainfall? Would there be a child without a male?" To all these questions Maryam said "Yes." Then she asked him, "Did you not know Allah made the plants emerge without seeds the day He created them? Did you not know Allah created the trees the first time without rain? Did you not know Allah created Adam and Hawwa' (Eve) without a father or a mother?" Yusuf knew all these things and when she responded in this way, he felt assured of her innocence and that this was something special given to her by Allah.



When the signs of her pregnancy became apparent, Maryam went away from her people. The pangs of birth led her to the trunk of a dead palm tree. Out of her shyness from the people, and fearing they would accuse her of having done something ugly, she wished she was dead and not a trace of her could be found. Jibril called to her, comforting her. He told her Allah made a small river run under her from which she could drink, and should she shake the trunk of the dead palm tree next to her, it would turn green and moist dates would fall down from which she could eat and be nourished. Jibril told her when she faces her people with her son to tell anyone who questions her about him that she had made a vow not to talk to any human for that day. That day, Maryam gave birth to her son, ^Isa, peace be upon him. Forty (40) days later she carried him back to her people. They accused her of having fornicated. In response, Maryam pointed to her son, meaning to tell them to talk to him. They were angered at this and thought she was mocking them by asking them to speak with a 40-day old baby lying in a small cradle. At this, Allah made ^Isa speak. He said:







which are verses 30-33 of Surat Maryam and mean: [I am a slave of Allah. He will reveal the Book to me and make me a prophet. He blessed me wherever I am. In the rules revealed to me there will be a special attention given to Prayers and Zakat. Allah predestined that I will be kind to my mother and not a tyrant with a bad ending. Peace was on me the day I was born. Peace will be on me on the day I will die and on the day I am raised alive again.]



When Maryam's people heard that, they refrained from harming her or Prophet Zakariyya, about whom they had made ugly accusations. After Baby ^Isa spoke these words, he did not speak again until he became at an age when children normally begin to speak. ^Isa’s speaking from the cradle was a preparation and a sign of his creed and coming prophethood, when he would call the people to believe in Allah, the One Who does not have a partner and to believe in the message of ^Isa--that he was the slave and messenger of Allah. The first words he spoke were, "I am a slave of Allah."




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EARLY LIFE OF PROPHET ^ISA



Lady Maryam took ^Isa to Egypt where they stayed for a period of time. Then they returned to the countries of ash-Sham--to a city known as an-Nasirah. ^Isa, peace be upon him, studied the Torah in the schools and memorized it. He spoke Syriac, the language of the people of Palestine at that time, and the language in which the Heavenly Book, called the Injil, was revealed to him. He was a pious worshipper of Allah, following the rules of the Torah revealed to Prophet Musa.

THE REVELATION OF PROPHETHOOD

Allah sent the Revelation of Prophethood to ^Isa when he was thirty years old. Allah revealed to him new laws which abrogated some of the laws revealed to Prophet Musa. Prophet ^Isa conveyed the revelation to the people and called them to believe in his message.



Prophet ^Isa, like all the prophets of Allah, performed miracles. Allah sent all the prophets with miracles as a proof to their prophethood, so the people would witness, know about them, and believe in their prophethood. Many of Prophet ^Isa's miracles were in curing illnesses, to be a stronger proof of his truthfulness, since the people at his time were famous for being knowledgeable in the field of medicine. Prophet ^Isa cured those with seemingly incurable illnesses. Prophet ^Isa cured a man inflicted with leprosy. He put his honorable hand on the face of a man who was born blind and cured his sight. Once Prophet ^Isa supplicated to Allah to bring back to life one person who had died and was being carried to the burial place, and Allah brought this person back to life.



Prophet ^Isa had other kinds of miracles also. He formed the shape of bats from clay and then they would fly away a distance. One of the miracles of ^Isa is mentioned in the Qur'an in Surat al-Ma'idah, Verses 112-114, which tells about one time when Prophet ^Isa and the people who were with him reached to a place where there was not enough food for all the people with him. The students of ^Isa asked him to supplicate Allah for food which would come down on them from the sky. ^Isa made supplication to Allah and the angels brought down the food on a piece of material before the eyes of the people. Hundreds and hundreds of people ate from that food, and there was no sign the food had diminished in quantity. This miracle increased the belief of the believers. The blasphemers however, claimed ^Isa had performer sorcery on their eyes.



After his revelation, Prophet ^Isa lived on earth for about three years. He used to travel from place to place calling people to the proper worship of Allah. He was so detached from the worldly matters that he did not worry that he did not have a house to return to at night. He used to sleep wherever the night would fall on him, whether he was in an open land or in a sheltered place. He wore clothing made out of unwoven wool. He ate from the raw plants of the earth, without desiring to cook them. He did not marry or have children.

THE INJIL

^Isa received a Heavenly Book, the Injil, which contained the Shari^ah, (rules of the Religion) revealed to him. In it was the prohibition of associating partners with Allah. In it was the prohibition to consume the usurious gain (riba), pig meat, blood, and the meat of animals not slaughtered properly. It contained the order to perform the Prayer (with bowing and prostration) twice a day. It had the order to fast (but other than the month of Ramadan), and the order to perform taharah. Prophet ^Isa came with a Shari^ah that contained making permissible some of the things which had been forbidden upon the children of Israel in the Torah. Although what is called "The Bible" today contains some true stories of Prophet ^Isa, it does not contain the true Injil which was revealed to him.





THE ASCENSION OF PROPHET ^ISA

When Prophet ^Isa was 33 years old, the blasphemers among the offspring of Israel plotted to kill him, but Allah saved him from their harm. Ibn Abi Hatim and an-Nasa'iyy narrated from the route of Ibn ^Abbas that he said:

Prophet ^Isa was in session with twelve of his elite companions in a house. He told them that among them would be who would blaspheme in the future. Then he asked them, "Who among you would want to be made to look like me, be killed in my place, and be my companion in Paradise." The youngest among them stood up and said, "Me." Prophet ^Isa told him to sit, then repeated his same question. Again, the same young man said, "Me." Again, Prophet ^Isa told him to sit, then again asked the same question. After the same young man volunteered for the third time, Prophet ^Isa received the Revelation that this young man would be the one who would be made to look like him and killed instead of him. Prophet ^Isa was raised to the sky from an opening in the ceiling of the house. When the Jews came after Prophet ^Isa, they saw that young man, whom Allah made to look like ^Isa. They took him, thinking he was Prophet ^Isa, and crucified him.

It should be noted here there are two widespread false stories about this matter. In one, it is claimed that one of ^Isa's students was paid a great sum of money to lead those Jews to ^Isa however Allah made him look like ^Isa, so they though he was ^Isa and they crucified him. In another, it is said that the person killed in place of ^Isa was the leader of the Jews. Both of these stories are false.

After Prophet ^Isa was raised to the sky, his nation lived following his guidance, teaching, and methodology for two hundred (200) years. However, the nation of Prophet ^Isa did not remain steadfast to Islam. Three hundred (300) years after Prophet ^Isa was raised to the sky, those who were following the ones who had perverted the teachings of Prophet ^Isa became very numerous, and those who were truly following the Religion of Islam were few and weak. After some five hundred (500) years, none of the believing Muslims of ^Isa's nation were left. When Prophet Muhammad was revealed, he was the only Muslim worshipping only Allah from among the people of the earth.

PROPHET ^ISA'S DESCENT TO EARTH

Prophet ^Isa, peace be upon him, is still alive--in the second sky--worshipping Allah. He will descend to earth before the Day of Judgment and his descent will be one of the great signs of the nearing of that Day. Prophet Muhammad informed us ^Isa will descend to earth at a place on the eastern side of Damascus, with his hands on the wings of two angels. He will meet a group of Muslims getting ready to perform the Prayer, with the Mahdiyy as their Imam. The Mahdiyy will ask Prophet ^Isa to lead them in that prayer, however, ^Isa will ask the Mahdiyy to stand imam for them--as a sign that Prophet ^Isa will rule with the rules revealed to Prophet Muhammad. After this one time, ^Isa will lead the people in prayers because he has a higher status than the Mahdiyy.



After he descends, Prophet ^Isa will rule the earth with the Shari^ah of Prophet Muhammad, the Shari^ah Muslims are ordered to follow until the Judgment Day. He will break the cross, kill the pig, and abolish the jizyah (compulsory payment by the People of the Book to the Muslim state), because in the rules of Prophet Muhammad the jizyah is only applicable until the descent of ^Isa. He will kill the Dajjal, an ugly, evil blasphemer who claims himself as God, and who misleads many people to blaspheme. Prophet ^Isa will perform Hajj and travel to visit the grave of the Prophet to salute him, and to greet him by saying, "As-salamu ^alaykum ya rasul Allah", as narrated by Abu Dawud at-Tayalisiyy and others.



During his time, the people of Ya'juj and Ma'juj will appear and cause great destruction to the earth and devastation to the Muslims. Prophet ^Isa will take the believers to Mount at-Tur to supplicate Allah there to relieve them from these people. Allah will answer their du^a' and destroy all the people of Ya'juj and Ma'juj. After that, Prophet ^Isa will rule the Muslims and there will be a time when peace, comfort, and safety will prevail. Prophet ^Isa will live for forty (40) years on earth after he descends. He will marry and have children. Then, he will die and be buried. ^Adullah Ibn Salam said, "It is written in the original Torah that Prophet ^Isa will be buried next to Prophet Muhammad" (in the chamber of Lady ^A'ishah.)

CONCLUSION

Prophet ^Isa was a messenger of Allah revealed to convey to the people the religion of Islam and to call them to worship Allah, their Creator. Muslims believe in his prophethood and in his truthfulness in conveying that message. Prophet ^Isa is alive now, living in the second heaven, worshipping Allah. He will return to earth before the Day of Judgment and will rule the Muslims with the Shari^ah of Prophet Muhammad. Peace be upon this respected, honored and beloved Messenger of Allah.



Praise be to Allah, and Allah knows best.



Verse #33 of Surat Maryam means:

[Peace was on me the day I was born. Peace will be on me on the day I will die and on the day I am raised alive again.]

There are NOTHING here to 'prove' that Jesus was merely a 'prophet' and not the Son of God, as the Bible claimed. It is expected of a new religion, in trying to supplant the previous one(s), in minimizing the central and moral authority figures of the previous religion(s). That is why Christianity is dominant instead of Mithraism. That is why while Mormonism will not 'demote' Jesus Christ from his stature among the larger Christian sects, Mormonism will enlarge humanity instead. In this, Islam is no different.

And Allah knows best.

Abide By Evidences And Facts, Abandon Blind Taqlid

By Dr Mohamad Asri Zainul Abidin
Mufti from the State of Perlis Darus Sunnah, Malaysia

Islam is a religion that’s build on reasoning and evidences. The supreme sources for the teachings of Islam are al-Quran and al-Sunnah. There’s no Islam without reasoning and evidences. All pointless words that are barren with rationales are not worthy to be associated with this sanctified religion.

Islam is the religion of Allah that’s Most Inventive and Most Knowledgeable. Therefore, it is impossible to find in the teachings of Islam anything that is in contrast to literal evidences and academic facts. Whatever opinion that’s produced in the name of Islam but does not revolve around the axis of reasoning and evidences from al-Quran and al-Sunnah, then it is not from the teachings of Islam. Regardless whether the one who generates that opinion attaches to him self various types of religious title or wears various types of attire that are correlated to being religious. Similarly, whatever view that is associated with Islam, if it is proven that in reality it contradicts with the world’s order, or scientific facts that are resolute, or degrades the well-being of humankind in a conspicuous way, then it is also absolutely not from the teachings of Islam.

So said the prominent scholar of Islam al-Imam Ibn Qayyim al-Jauziyyah (deceased in 751H):
“Indeed for the syariah(2) of Islam, its construction and foundation are built on all wisdoms and goodness for humans in this world and hereafter. The syariah of Islam is all about justice, goodness and wisdom. Therefore, every aspect that departs from justice into vindictiveness, from blessing into its opposite, from goodness into badness, from wisdom into foolishness, then it is not from the syariah of Islam even though it is interpreted as such.” (Ibn Qayyim al-Jauziyyah, I’lam al-Muwaqqi’in, 3/3, Beirut: Dar al-Jail).

Whatever perception about Islam that conflicts with al-Quran and al-Sunnah, or contradicts with the fundamental aspects of human welfare that has been established by syariah is rejected without considering from which dignitary it originates from. Therefore, the opinions of all even if he is a mufti(3), a respected guru or an ustaz(4) can be accepted or rejected except for the al-Quran and al-Sunnah. The opinion of any individual – even a grand Islamic scholar – is entitled to be questioned so long as it does not concur to the evidences provided by al-Quran and al-Sunnah. There’s no one that’s maksum(5) other than the messengers sent by Allah. For every religious opinion brought up by a certain personality or an ustaz, it does not necessarily have to be swallowed wholly. Allah proclaims in Surah al-Isra, verse 36 (translated as): “And pursue not that of which thou hast no knowledge; for every act of hearing, or of seeing or of (feeling in) the heart will be enquired into (on the Day of Reckoning).”(6)

As stated by al-Imam al-Syatibi (deceased in 790H): “Thus, it is compulsory for us to follow the one that was guarded from making mistakes (meaning Rasulullah s.a.w) and to stop from following whoever that is not being shielded from mistakes whenever there seems to be doubts about it. Moreover, we should put down whatever that comes from all Imams(7) side by side with al-Quran and al-Sunnah. Whatsoever is accepted by both (al-Quran and al-Sunnah), we consequently accept it, and whatsoever is rejected by both we consequently abandon it.” (Al-Syatibi, Al-I’tisam, pg. 165, Beirut: Dar al-Kitab al-Arabi).

Although to respect and to observe good manners towards ulama(8) are commanded by the nas(9) of Islam, but this has never stopped a person from presenting intelligent criticisms or from questioning their opinions while still maintaining the disciplines of our religion.

This is the authentic principle practiced by all established Muslim scholars since a long time ago. Just take a look at the grand scholar al-Hafizd al-Imam al-Zahabi (deceased in 748H) who did a research on the distinguished personalities among the Muslim community. Al-Imam al-Zahabi, when he discussed the history of a great academic figure Waki’ Ibn al-Jarrah, he praised the merits of Waki’.

Among al-Zahabi’s statements is: “He was amongst the oceans of knowledge and the Imam of huffaz (hadith).” Afterwards, he mentioned the words of Yahya bin Aktham: “I befriended Waki’ at his place of residence and also when he travelled. He fasted al-dahr (everyday) and finished reciting the al-Quran in one night.” Al-Zahabi commented on those specific deeds by Waki’ by saying: “I say: This is an amazing ibadah(10) but for it to be practiced by an imam amongst the imams of hadith, then that is not normal. Indeed it was sahih (authentic) that the Prophet a.s prohibited daily fasting and reciting (until completion) of al-Quran in less than three days. The religion is simple. Adhering to the Sunnah is more imperative. May Allah bless Waki’. Where can we find an individual as great as Waki’? Nevertheless, he frequently drank Nabiz Kuffah that could be intoxicating if consumed a lot. He made his own judgment with regards to drinking it (he does not consider it as prohibited so long as it does not intoxicate). Should he forsake it (not drink it) on the ground of devoutness, that would be much better for him. This is because whoever avoids dubious elements, thus his religion and dignity will be saved. Indeed, it is sahih that there’s a forbiddance and prohibition of nabiz but this is not the place to deliberate it. For every person, each of his opinions can be accepted or abandoned (except for Rasulullah s.a.w). Take not as an example the wrong deeds of an alim(8). (Al-Zahabi, Siyar A’lam al-Nubala, 9/142-144 Beirut: Muassasah al-Risalah).

Although Waki’ is an established ulama, yet an academic fault must be judged as an academic fault. Clearly, we are ordered to respects others especially the religious teachers but this should not stop us from speaking truthfully while maintaining the discipline and manners thought by Islam.

I’m discussing this topic because there are some people in our community that do not dare to question a person who’s regarded as an ustaz even though what he claims is utterly groundless. It seems like they (the ustazs) have been granted with a colossal tongue to speak of anything in the name of our religion even without presenting any reasoning and strong evidence. Even worse, some of the religious teachers in the old days warned their students against asking questions saying that “Whoever asks a lot of questions, it shows that his faith is weak.” Consequently, it is not surprising when there are states whose compilations of fatwa(11) includes the prohibition of selling cows to the Chinese, that budu(12) is an impurity when spilled on clothing but it is considered as a purity when consumed, and many other weird fatwa. In spite of that, there’s nobody dare to question on what ground those religious rulings are produced for fear of being labelled as having a weak faith.

There is a religious speaker that gives his talks all over our country who states that according to Islam, the remedy for an AIDS sufferer is 100 lashes at his back. The effect of those lashes will cure the sickness and this is the teaching of Islam. He claims that this comes from a research based on al-Quran and science. Wonder which scientist it is that has given him that information. Because of that claim, he has been receiving extensive invitations from some groups to give religious enlightenments his style, and there are those that receive him well.

I would like to ask, not all AIDS patients have been involved in immoral sexual activities and thus, is it right to whip all of them? Is being affected by AIDS enough justifications in the eyes of the syariah to subject a person to100 lashes? This definitely is a clear case of disorientation. Unfortunately, there are mosques, even the ones in Kuala Lumpur too, that extend their invitations speakers such as this. I also get bewildered when thinking about some people who are highly educated and are able to utilize their conscious mind to its maximum but when it comes to matters concerning religious view, he would just discard all of his intelligence and keep silent as if Islam is opposed to logic and intellect.

Once we heard about a speaker that claimed he buried the body of a rich man that later turned into a different creature without anybody knowing it. What is interesting is that in a country that has a set of law such as ours, there was no one looking for the missing rich man until the person who buried him disclosed his story. The fact is, that particular story involved a dead personality and affected the religious beliefs of the masses and thus, it was not proper to make such unruly claims. Unfortunately, there are those who believed it. In addition to that, we then heard about a certain individual who proclaimed another person as an apostasy and even did the same thing to the students of a certain college only by basing it on some news whose authenticity could not be determined. Whereas – if it was true at all – an allegation of apostasy is very substantial that requires a careful scrutiny, iqamah al-hujjah (the construction of proof) and cannot be declared haphazardly. However, there were many that swallowed the allegation completely in the name of religion and it actually came from a religious personality.

This attitude even stretches to matters of sins. In certain states, there are religious groups that impose various types of taxes to families of the deceased sometimes amounting to thousands of Malaysian ringgit. Many forms of rituals that are associated with the religion are performed and the corresponding bills will then be charged to families of the deceased, up to a point that some will smile widely upon hearing news of death. Even those recitations and forms of salaat that were not taught by Rasulullah s.a.w are included in the list of cost to be incurred. The community dare not to ask if the religion is really so cruel that even distressed families that are supposed to be helped out are instead charged with additional costs? Or is Islam so materialistic that any one who had a big budget would then be able to resolve his problems of high rewards and sins? If that is the case, then whoever that has a lot of money and can afford to procure high rewards through “the agents of Allah” on this earth, who impose charges, will then enter into Heaven. Does this really represent the beauty of Islam that commands people to perform good deeds and not to depend on others?

My point is that it is the right of the community to ask for the nas and reasoning to anybody that deliberates this religion. An ustaz or a respected guru is not God’s appointed agent unlike the Messengers of Allah whose words even if lack of nas must be agreed to. Islam is not a man’s ultimate authority for him to dictate whatever that he likes but instead, this religion is built on reasoning and evidences. If each one of us asks the ustaz for the cause and reasoning for every religious opinion given, then indirectly we would be fulfilling the principles of Islam and improve the intellectual level of our own group. Don’t let ourselves be content with just by memorizing religious opinions without re-thinking them in an analytical and rationale way.

A great thinker, Prof. Muhammad Qutb stated: “On another angle, the Islamic knowledge was restricted to the way it was studied five decades before – at least. In addition, there was an influx of Greek’s thoughts bringing into our Islamic study a philosophical based knowledge that was useless and detrimental. More than that, the philosophical based knowledge managed to change the study of faith into something that overloaded the minds, useless and cumbersome. It changed the concept of faith from providing the essence of life to be just philosophical issues that incited disputes without any direction and benefit. More than that, religious students also transformed themselves to be mere memorizers rather than thinkers. A student would seem to be knowledgeable depending on how much he could memorize from the texts, discussion and footnotes. However, he would not be able to think for himself or even to think independently. Therefore, the ulama were missing the authentic feature of knowledge and subsequently, they turned into a group of taqlid that only quoted from other people. It was further impaired by a third foul factor that was an obsessive devotion towards a certain mazhab(13) and this affected all of the students. Everyone was fixated on the mazhab that he grew up with. He turned his ultimate crusade for his religion into a sheer effort to prove that his mazhab and his dear guru were above the other mazhab and other people’s dear gurus…” (Muhammad Qutb, Waqi’una al-Mu’asir, pg. 176).

Let it be known that blind taqlid had never been taught by all the imams of Ahli Sunnah waljamaah. On the contrary, they demanded that each person must strive to build his own intellectual ability. Let’s see what was mentioned by the honourable student of al-Imam al-Syafie, al-Imam al-Muzani (deceased in 264H):”I’m summarizing this from the school of thoughts of al-Syafie and whatever that represents the same meaning from his words, to make it easy to whomever that desires it. I hereby pronounce that al-Syafie prohibited anybody from having taqlid to him or to others. My intention for this synopsis is so that a person is able to see and understand the thoughts of al-Syafie, with me pronouncing that whomever desires the school of thoughts of al-Syafie should accept that al-Syafie prohibited taqlid to him or to other than him.” (An excerpt from Waliyy Allah al-Dahlawi, Al-Insaf fi Bayan Asbab al-Ikhtilaf, pg. 100).

If this form of learning could be moulded, then Islam would no longer be deemed as being exclusive such that only a few people are allowed to contemplate it and the rest must follow blindly. Indeed, we are commanded to respect a field of study but never to have blind taqlid. The development of our Ummah will not ensue as long as the intelligent level of our religious advocators is not upgraded to meet the needs of the academic world that’s competing fiercely nowadays. Our Muslim community must rally to support the current of tajdid (revitalization) that has been carried out since decades ago up to these days.

__________________________________________________________________________________
Footnotes:

Taqlid – the adherence to a religious ruling without asking for a technical proof.
Syariah – the way of belief and practice of Muslims.
Mufti – an Islamic scholar who is an interpreter of syariah and is capable of issuing judgments.
Ustaz – a religious teacher.
Maksum – guarded by Allah from making mistakes. Taken from translation of Yusuf Ali, and this is applicable for all the other Quranic translations in this article.
Imam – recognized religious leader.
Ulama – Muslim clergy (plural), alim for singular.
Nas – authoritative texts.
Ibadah – acts of worship.
Fatwa – a ruling on a point of Islamic law that is given by a recognized authority.
Budu – pickled fish (small fish preserved in brine) and has a distinct smell resembling that of cheese; a common delicacy in eastern peninsular of Malaysia.
Mazhab – a sect of Islamic study / Islamic school of thought.

Many Religious Talks Are Still Sub-standard

By Dr Mohamad Asri Zainul Abidin
Mufti from the State of Perlis Darus Sunnah, Malaysia

In one close conference in which I was asked to present a paper work, a few people that could be categorized as ‘somebody’ from various states criticized the religious programs broadcasted on our televisions. Some portrayed the panel of religious speakers as resembling comedians or clowns. Their speeches were said to be merely jokes or stories like those of children’s favorites, empty from any academic values and lacking the effectiveness in resolving the problems of our Ummah, and definitely did not represent the maturity of Islam.

My response is, probably those criticisms are too harsh and undeniably, not all religious speakers are as bad. Nevertheless, those types of remarks cannot be refuted. Every so often, the religious orations given by a certain faction fail to illustrate the brilliance of Islamic teachings. In addition, even many of the forums broadcasted by our television channels do not meet the expected standard set by this religion.


Those programs are being transmitted throughout the country. Unfortunately, the lecturing standard of some religious speakers do not yet achieve even a “high school” level whereas the nation’s educational level has been on the rise. The likelihood is that our religious programs are still lagging behind. Thus, don’t be surprised if they’re getting lukewarm responses from our new generation that has been exposed with a world full of upheavals and challenges of various kinds.

It is unfortunate for us if the resources used by some religious speakers are the information picked from whatever materials that come their way. As they say, come what may everything goes. Our religious speakers don’t possess the academic strength and the rigorous mind required to evaluate and to filter facts. Because of that, all that have been read are assumed true and thus, are passed on to the listeners. Even the bogus book narrating a story about the Prophet s.a.w conversing with the Devil is also being relied on. A part of the tale describes the Prophet s.a.w asking the Devil, “What is your favorite place?” And the Devil answered, “Movie theaters.” Even though the speaker has his own good intention in narrating that kind of story but the reality is fabrication of facts is this religion’s enemy.

In the times of the Prophet s.a.w, there wasn’t any movie theater yet and how then this term could have surfaced in that book? It is bad enough that the stories in it don’t have acceptable chains of reporters, and it’s even worsened by the idiotic lines of story that cause our intelligent generation to reject the religion although those are not religiously factual. The al-Quran does not mention modern artillery but instead, it mentions horses to indicate the best military vehicle during the times of revelation. Therefore, it is impossible for a hadith to mention a term that did not exist during those times.

And there are those that are passing stories about a pious devotee that supposedly performed the salaat 1,000 rakaat (prescribed bows in prayers - translator) in one night. Is there 1,000 minutes in one night that enables a person to perform salaat for 1,000 rakaat, one rakaat per minute? If we calculate the time from 8 pm until 6 am, there are just 600 minutes! Was he really capable to do 1,000 rakaat? It takes no more than primary school mathematics to resolve this. And yet, Rasulullah s.a.w as narrated by ‘A’ishah in an authentic hadith performed salaat not more than 11 rakaat in one night. It is indeed true as stated by some hadith scholars: “Whenever you notice a certain hadith that defies logic, conflicts with the manqul (al-Quran) and contradicts the principles of Islam, then let it be known that is a fabricated hadith.” (Al-Sayuti, Tadrib al-Rawi, Beirut: Dar al-Fikr).

This particular phenomenon does not only occur on television but also in the outside world. More ustaz are still capitalizing on fairy tales and cartoon like stories. In addition to the Israiliyat (narrations from the Jews – translator) tales and fabricated hadiths that are being recited in mosques and other prayer places, they’re also adding in stories about bizarre incidents.

Stories about dead bodies turning into this and that have become cheap means of attracting people. Beyond doubt, Allah is capable to do just about anything but historical accounts show that Allah did not do that to the people of His very last Prophet unlike the people before them. If Allah so desire, definitely the body of Abu Jahal and Abu Lahab would have become the perfect examples. Those two prominent characters of infidelity did not die of shock or because of some mysterious disease as a result of their evil doings but instead, it was the Muslim people that waged a crusade against them and destroyed them in the battlefield.

Islam insists on effort and not just to do nothing waiting for Allah’s action. Allah says in the al-Quran concerning the challenge posed by the polytheists to the Prophet s.a.w (translated to): “They say: “We shall not believe in thee, until thou cause a spring to gush forth for us from the earth, or (until) thou have a garden of date trees and vines, and cause rivers to gush forth in their midst, carrying abundant water; or thou cause the sky to fall In pieces, as thou sayest (will happen), against us; or thou bring Allah and the angels before (us) face to face: or thou have a house adorned with gold, or thou mount a ladder right into the skies. No, we shall not even believe in thy mounting until thou send down to us a Book that we could read.” Say: “Glory to my Lord! Am I aught but a man, an apostle?” What kept men back from belief when guidance came to them, was nothing but this: They said, “Has Allah sent a man (like us) to be (his) Messenger”.” (al-Isra’: 90-94).

Such intense was their challenge but the Prophet s.a.w did not accept it because it was not in Allah’s willing. They asked for the sky to fall on them in pieces but the Prophet s.a.w only answered, “I am just a man that has been sent as an apostle.” Allah s.w.t., most Intelligent, still did not destroy the polytheist with what they had asked for.

What is odd is that some ustaz or religious speakers are passing on stories whose nature differs completely from that of the life history of the Prophet s.a.w and his companions. Allegedly, those dead bodies turned into this and that because they never went to the mosques, were too miserly and the likes of it. As for the other one, his hand was paralyzed or had a body full of disease because he did not perform the Hajj. Whereas, it is always possible for a person to get sick mainly because Allah wished to eradicate his sins by it or due to other judicious reasons that only Allah knows.

Many pious individuals too get sick. In actual, stories of a dead body turning into this and that are mostly speculations and exaggerations. What’s disturbing is that some mass media distort this type of subjects to attract readers. There are non-Muslims that read the headlines and say: “It’s just so bad being Muslims, uncanny things happen to them when they die. Even us whom you refer as infidels do not end up that way. Because of this, we’re afraid to embrace Islam. It’s dangerous! God would always release his wrath on us and even dying would be difficult.”

Even more saddening is the phenomenon of religious speakers manipulating mosques and other places of prayer to promote their merchandise by supporting their claims of benefits with religious evidences which are not true mostly. In the end, the mosques turn into promotional centers for merchandise owned by certain factions while other sellers do not get the same privileges. One may question, if it is allowed for one company, why is it then prohibited for other companies? Then, if it is allowed for all companies, surely the mosques will turn into a place similar like a flea market. Most probably, this is the wisdom behind what’s stated by the Prophet s.a.w: “If you see someone selling or buying (goods) in mosques, then tell him this: Allah will not bless your business” (Narrated by al-Tirmizi, authenticated by al-Albani)

It is unfortunate enough that to most of us, anybody that’s bestowed with the title of ‘ustaz’ is considered to surely know everything about the religion despite the fact that Islam is very broad as well as academic. It is not possible for a person to necessarily master the major disciplines of learning by means of being branded as an ustaz only without having to perform a rigorously extensive study. Is somebody worthy to be proclaimed as an Islamic scholar only by having good skills in cracking a few jokes or in coming out with tips on relationship for husbands and wives?

It is printed in our pages of history that the scholars of hadith had been consistently issuing warnings to the Muslims cautioning about the danger of certain groups called qussas and wu’adz. They played the main roles in producing or spreading fabricated hadiths. It was through them that Israiliyat accounts, blasphemous tips and preposterous tales were propagated which were deviously linked to this scholar and that personality. Simply put, we can interpret wu’adz and qussas as religious speakers and storytellers.

May be then we will ask, are they really dangerous? Are they not sending out messages of advice in mosques and other prayer places? The mass are getting the benefits. Our answer to that is that the threat is not because they’re giving good advices but because the religious content of their talks are untrue. We’re fully aware though that not all religious speakers are as defective. Many are mindful in relaying information and hadiths but a lot more of them only think of saying what the listeners are fond of.

Dr. Nasir bin ‘Abd al-Karim al-‘Aql said: “Qussas are wu’azd that are holding gatherings mainly to deliver advices whose contents contradict the academic doctrine. They deliver advices to the crowd containing various tales, israiliyat and others that do not have substantial origins or are fabricated or do not make any sense to the sound minds.” ((Al-Ahwa’ wa al-Firaq wa al-Bida’ ‘ibr Tarikh al-Islam, pg. 44, Riyadh: Dar al-Watan).

Gatherings intended for delivering good advices are supposed to revolve around the axis of genuine knowledge.

As stated by al-Imam Ibn Jauzi (deceased in 597H) when commenting on the Devil’s deceiving tricks towards wu’adz and qussas: “…… therefore, the mass and the women get very fond of them. As a result, the community is no longer kept occupied with the essential knowledge but instead, they turn to tales and futile elements fitted only for the unlearned ones. Thus, many forms of innovation emerge around this area. Among them, there are those that fabricate hadith in al-targhib (encouraging acts of devotion) and al-tarhib (threatening people against committing sins).

The Devil misleads them so that they’ll say: “Our intention is noble that is to encourage people to perform good deeds and to prevent them from performing evil deeds.” Clearly, this was their personal add-ons to the already established Islamic practices and by doing this, they are implying that the existing Islamic practices are defective and require a refinement. They actually overlook what’s stated by the Prophet s.a.w, “And whoever tells a lie against me (intentionally), then (surely) let him occupy his seat in Hell-fire.” (Ibn Jauzi, Talbis Iblis, pg. 143, Beirut: Dar al-Kutub al-‘Ilmiyyah).

It is as regretful to see that there are certain quarters that regard giving religious talks as a way to accumulate wealth. Because of that, he will put across anything that he feels can induce money and as a result, he sacrifices knowledge and facts only for wealth. Al-Syeikh Muhammad ‘Ajjaj al-Khatib said: “Most qussas (story tellers) only focus on getting as many people as possible to congregate around them. Because of that, they create hadiths on subjects that the mass like to hear and that awaken the souls, move the hearts and provide hopes. Among the qussas, there are some that do all those mainly to receive endowments and other benefits from the listeners. Most of the afflictions that befall us originate from them. They’re lying by the name of our Prophet and do not consider that as a sin or a lie. Oddly enough, and even more heartrending, there are ears present to listen to them, to agree with them and to back them up. This is due to the ignorant states of the mass that are not in favor of researches and analyses.” (Muhammad ‘Ajjaj al-Khatib, Usul al-Hadith, m.s. 424, Beirut: Dar al-Fikr)

This is the reality that’s happening today. There are just too many religious speakers that do not bother to scrutinize the academic status of the facts they’re presenting. What more important for them is the pouring invitations from people and their willingness to listen. That’s precisely why Ibn ‘Umar ordered the authority to remove them from the mosques and ‘Umar bin ‘Abd al-‘Aziz imprisoned them and whoever that sat in their gatherings. (Refer to: Nasir bin ‘Abd al-Karim al-‘Aql, Al-Ahwa’ wa al-Firaq wa al-Bida’ ‘ibr Tarikh al-Islam, pg. 44.).

Their crime was not because they gave words of advice to people but rather, it was because they spread false claims.

To associate false information to Islam is extremely prohibited. Alas, this prohibited act is being carried out in mosques. Al-Syeikh Muhammad bin Muhammad Abu Syahbah (scholar of hadith from al-Azhar) said: “Some religious speakers still do not have the knowledge on hadith be it concerning the focus on riwayat or dirayah (pertaining to the texts of hadith). They just recite hadiths that they memorize and from the writings of those who do not have any knowledge on what the status of the hadiths are. What more important to them is the blessing from the mass. As a result, they mention issues that are exaggerated, strange and paranormal and are not related to Islam at all. This type of people should be banned from giving religious talks, words of advice and meditation.” (Abu Syahbah, al-Wasit fi ‘Ulum wa al-Mustalah al-Hadith, pg. 322, Kaherah: Dar al-Fikr al-‘Arabi).

Yes to Politics and No to Obsessive Politicking

By Dr Mohamad Asri Zainul Abidin
Mufti from the State of Perlis Darus Sunnah, Malaysia

I once read Sifat al-Safwah a book by Ibn al-Jauzi that narrated the dialogue between Khalifah Harun al-Rasyid, when he was climbing the mound of Safa, with a prominent figure named ‘Abd Allah bin ‘Abd al-Aziz al-‘Umari who said to him: “Look towards the Kaabah.” Harun al-Rasyid answered: “I’m looking at it.” And he said further: “How many of them do you see?” Harun answered: “Is there anybody that’s capable to count them all?” He then asked: “How many human beings that are like them?” Harun answered: “Only Allah that’s capable to count them.” Again al-‘Umari said: “Know that to each one of them, they will be asked in the Judgment Day about their own selves and only you will be asked about all of them and so, be mindful about what your fate will be.” Because of that, Harun al-Rasyid slumped onto the ground and cried his heart out while reflecting upon his future in the next world.

A leadership position is considered as accountability and a burden. It brings about a feeling of fear inside the hearts of those who realize how heavy the burden of a person with a political status will be in the days of final judgment when Allah will calculate all of our deeds. However, for the unconscious one, political status and power are an obsession for him up to the point that his thoughts, pride and even his religion will be gambled away only to gain him a political spot. This is because the perception on political power itself differs from one person to another.


Some see it as a responsibility from Allah and some see it as an opportunity to gain fame, status and to accumulate wealth or followers. If we take a look at Palestine, there’s actually not much there to be fought over that is worthy enough for Fatah and Hamas to kill each other for. Are there that many mega sized projects in Palestine? Are the official positions in that disrupted land that comfortable? Whatever it may be, that is the reality of power and politics, it will become an obsession anywhere and at anytime.

Since a long time ago, human beings would do anything; even by killing their own brothers solely to gain power. Sometimes, the fixation on power is more severe compared to the addiction on opium or cannabis. A person would be willing to slander others with various types of defamation only because of power. There are those that readily will forget the good deeds of others only because of power. Some will put on sour faces, will not greet others and will break a fraternal tie only because of politics and power. There are those that are willing to degrade, even proclaim other Muslims as apostates only because of power.

Politics sometimes could really poison the life of certain people, making them to seemly lose their memories and concentrations to other than politics. Every second of the day, all of their thoughts are concentrated only on politics. All the actions, words or the good deeds of others will be evaluated by means of political judgment. Expectedly, this obsessive politicking sometimes is being practiced by the lower ranks even more than the superiors.

There are those that are auctioning away the religion at a cheap price, so bad that all holy authoritative texts are being interpreted to meet their political intents even though the interpretation deviates from the essence of the Islamic system revealed by Allah. A good number of them are deluding people about the real intents of their involvement in politics. Too many of them have stated that their intention is to be of a service to the nation but at the same time, they actually have their eyes set on the nation’s wealth.

When these types of people are in charge of politics, then the political domain will lose its function of being an area of obligation to execute the responsibility imparted by Allah for the nation and Ummah and will instead become a channel for building up wealth and for developing invincibility as well as vanity on the surface of the earth. This obsession, more often than not, do not distinguish regional background, educational upbringing or party. Those that will be safe are the ones that are mindful about the huge burden of someone with a political power later in the Judgment Day.
So therefore, the teachings of our Prophet s.a.w on this issue are very clear. It has been narrated by Abu Musa who said: Two of my cousins and I entered the apartment of the Holy Prophet (may peace be upon him). One of them said: Messenger of Allah, appoint us rulers of some lands that the Almighty and Glorious God has entrusted to thy care. The other also said something similar. He said: We do not appoint to this position one who asks for it nor anyone who is longing for the same. (Narration from al-Bukhari and Muslim)

When stating that hadith, the Prophet was acting as a leader in politics. In determining the selection for leadership candidates, he affirmed that his policy is not to select an individual that displayed a propensity towards “obsessive politicking”. This is because the obsessive ones would have less or no consciousness for the accountability that comes with leadership. It is this kind of policy that’s supposed to be observed by the leaders of every state and country. In another hadith, he mentioned: All of you are so ambitious over the positions as leaders; it will become a great sorrow for you in the Day of Judgment. It is one that is pleasing in the beginning but will be distasteful in the end. (Narration from al-Bukhari)

Those that are crazy over politics have a slim recollection over the afterlife and thus, their connection to Allah is unsound. It has been reported on the authority of ‘Abd al-Rahman b. Samura who said: The Messenger of Allah (may peace be upon him) said to me: ‘Abd al-Rahman, do not ask for a position of authority, for if you are granted this position as a result of your asking for it, you will be left alone (without God’s help to discharge the responsibilities attendant thereon), and it you are granted it without making any request for it, you will be helped (by God in the discharge of your duties). (Narration from al-Bukhari and Muslim)

There are many more authoritative texts of Islam that indicate a person who is obsessed with gaining a political authority is not suitable to be given any position. This matter should be acknowledged by the leaders of this country and also by the nation.

Politics is not something that’s considered as wicked or is despised by the Islamic system. Instead, it is included as one of the major responsibilities in Islam. Allah’s Apostle and his companions also got involved in politics to execute the Islamic responsibility of being caretakers to the people. What is being despised is obsessive politicking or greedy feeling over a position that will make people forget about the religious policies.

Thus, not all intentions and desires to secure a political position are regarded as evil in Islam. If one’s intention for involving in politics is to secure stability by preventing tyranny and exploitation or to uphold the wellbeing of the Muslim society like what’s happening in certain countries, then that kind of political intent deserves to be praised.

Prophet Yusuf had also asked for an office position in Egypt. Allah says in surah Yusuf, verse 55-56 (translated as): “(Yusuf) said: “Set me over the store-houses of the land: I will indeed guard them, as one that knows (their importance).”Thus did we give established power to Yusuf in the land, to take possession therein as, when, or where he pleased. We bestow of Our Mercy on whom we please, and we suffer not, to be lost, the reward of those who do good.”

It is clear that Prophet Yusuf did ask for a position and he even stated his qualifications to ensure that his application would be successful. This particular action is not considered as wicked since in the field of politics during those times, there was a requirement or a need for somebody of his qualification.

Al-Imam al-Qurthubi (deceased in 671H) said: “Indeed, Yusuf only requested to be in power after he acknowledged that there wasn’t anybody as good as he was, who could sustain justice, drive for improvement and fulfill the rights of the poor people. He considered it as an obligation compelled onto him because there was no one else other than him. And the same ruling applies today. If an individual recognizes his own capability, that he will be able to uphold uprightness in the field of jurisdiction and Islamic doctrine, while at the same time there’s no one else that can match and is comparable to him then the position becomes a compulsory obligation onto him. He is duty-bound to request for it and administer it. He is also required to state his attributes that qualify him for the job in terms of his knowledge, capability and many others.” ((Tafsir al-Qurtubi, 9/21, Beirut: Dar al-Fikr)

Syeikh al-Islam Ibn Taimiyyah (deceased in 728H) also stated that requesting for an office position with an objective of sustaining the religious interests is not prohibited by the Islamic tenet. (Refer to Ibn Taimiyyah, Majmu’ah al-Fatawa, 8/68, Riyadh: Maktabah al-Abikan).

To a greater extent, a person will receive high rewards if he is after a particular position because he is aware of his capability to provide the best service for the Ummah and to save them from destruction and oppression, or because he is worried that the position will be controlled by someone that’s unqualified and repressive.

If we observe the life history of our national heroes before and after the independence, we’ll appreciate that they actually demanded for political positions mainly for the interests of Ummah and the nation, and not to acquire personal wealth. We pray that may Allah bestow high rewards to them.

Theoretically, that’s how it should be. However, when we get to the way it is being applied these days, almost all will claim that their intention and objective are to work for the people, to prevent tyranny or to ensure that the incompetent ones will not sit on those positions. As for their truthful intent, only Allah the Most Knowledgeable knows.

In spite of that, in many circumstances, a person’s real intent will in the end be exposed.

Even when it is being done in the name of Islam, a person’s political activities are not necessarily free from the elements of obsessive politicking. In my previous article, I’ve cited the statements from al-Nadwi in discussing the Islamic crusade of the Prophets. I’d like to quote it again here: “O ye gentlemen! So vast is the difference between the intended goal and the results that surface from it. These different elements will be present in the hearts of those who work for it. Thus, he whose goal is to acquire a kingdom will lose his perseverance and will silence himself if he fails to achieve it. He will then stop from advocating Islam. If he’s successful, he will become an extremist at what he does. It is dangerous for any group to have a mindset shaped by the affection on gaining governmental power, and they work for it, because that will cause them to abandon the jihad on the path of da’wah, or to deceive their own group, or to drift off the course. This is mainly because the uslub (a systematic way to do something) to gain governmental power is different from the uslub of da’wah.

It is our obligation to purify our mind and soul to be exclusively for da’wah. Only for da’wah, for a duty, for a sacrifice, for giving a priority to other Muslim brother, for liberating humankind – with Allah’s will – from all darkness to brightness (Islam) and from ignorance to Islam and from the tightness of this world to its vastness, and from the cruelty of deviant religions and its cruel systems plus its erratic sects to the fairness of Islam and its far-reaching hue. The only worthy factors that shall bring us to good deeds and jihad are for accomplishing Allah’s commands and for attaining victory in the hereafter. Then there are other factors like compassion towards all creatures, sympathy towards a tortured soul and the desire for humans’ wellbeing.

If it should come to a stage, or to a certain time – once all principles of da’wah and faith are firm in the souls of Muslim missionaries – that the goals of da’wah could not be attained unless by gaining political power, then only we will strive to obtain it for the sake of da’wah. (It should be done) with a soul that’s sincere and pure, truthful and trustworthy, attentive and honest; done diligently as we are when dealing with the responsibility and pillars of our religion and other acts of devoutness. There should not be any difference, in the mind of a believer, between governmental task and other forms of ibadah (acts of devotion) if his intention was honest and genuine. All are within Allah’s blessing and all are following the path endorsed by Allah. All are ibadah that bring us closer to Allah.” (Al-Qaradawi, Al-Syeikh Abu Al-Hasan Al-Nadwi kama ‘araftu, pg. 122-125, Damsyik: Dar al-Qalam).

For that reason, just as we run various campaigns against drug abuse, the danger of bribery and speeding, we also need to run campaigns against the danger of obsessive politicking. It has destroyed the souls of many people to the extent that some are willing to become the slaves of others, break away from the limits set by the Islamic system, break family ties, rival with other Muslims, betray their religion and country, manipulate the name of their religion, calling each other apostates, boycott one another, even up to the level of spoiling the dignity and spilling the blood of others only because of their obsession in seizing a political office position.

If this fixation is not put under control, it will turn politics into an insane state of affair that in the end will make the community to be occupied only with unproductive activities such as chattering about various gossips, slandering and accusing each other, dispersing anonymous letters and emails and many other sensational activities that disturb the community’s harmoniousness. When other people are so absorbed with the pursuit of building up their economy and education, the Muslim community keep themselves busy with wild gossips and political unrest.

In the effort of developing an outstanding human capital and a harmonious country, our country leaders and people must set off to eradicate obsessive politicking that can incite this insane state of affair. We refer back to the proclamation by Allah in surah an-Nisa’ verse 58 (translated as): “Allah doth command you to render back your trusts to those to whom they are due; and when ye judge between man and man, that ye judge with justice: Verily how excellent is the teaching which He giveth you! For Allah is He who heareth and seeth all things.”

Our Islamic Understanding is Narrow, the Environment Gets Polluted.

By Dr Mohamad Asri Zainul Abidin
Mufti from the State of Perlis Darus Sunnah, Malaysia

It is indeed a pity for a person who has been given a complete set of survival kit to assist him in enduring life but he abandons it for another. Then, he arduously tries to grab a hold onto the other set of supplies that’s comparably wretched. It is like he discards all the delicious and nutritious food and instead, scavenges for bits and pieces of leftover that scatter at the side of the road. He left behind the source of light already provided and instead, he wobbles in the dark guided only by a walking stick.

That is the reality of our Muslim society nowadays. Although the source of Islamic teachings provided by Allah and His Apostle is so exquisite and supreme, yet we simply cast it aside. Instead, we search for the solution in life guided by an alien source causing us to not just be unsuccessful but to also consistently slacken behind in this competitive world. That’s because for other people, even without a divine revelation, they have long been thinking about and producing many types of elements in confronting the living civilization based on their belief. As for us, we have actually just started.

Looking at the impressive authoritative texts presented by the al-Quran and al-Sunnah, the Islamic world consequently should have been leading the work on issues such as of humanity and nature. But unfortunately, we do not just fail to lead but we are even accused as being undaunted towards a few issues of our world and sadly, a big part of the accusations is true.

Just take the issue of conserving the environment for example. The Islamic world is not leading it as it should and it is even more embarrassing when the Muslim countries themselves do not care about conserving the environment. Worse yet, some Muslim countries are in fact extremely filthy. It will get even more embarrassing if the surrounding and lavatories of our mosques are as disgusting when at the same time, we’re preaching about the issues of cleansing, cleanliness of our clothes during salaat, types of water to be used for wudu (partial ablution) and many others.

Moreover, a significant part of the discussion in matters concerning the Islamic cleanliness jurisprudence is so limited and outdated such that it seems like some religious teachers have more tendency to invalidate an act of devotion rather than validating it. Disappointingly, too much deliberation is being made around the topic of wudu and salaat, and yet we’re still unable to extend that concept of cleanliness to clean and care for our environment.

The Islamic world should act as the symbol of submission to the warnings given by Allah in Surah al-Rum, verse 41 (translated as): “Mischief has appeared on land and sea because of (the meed) that the hands of men have earned, that ((Allah)) may give them a taste of some of their deeds: In order that they may turn back (from evil).”

The deterioration of nature, be it the ocean or land, is caused by human’s exploitation. All the polluted seas and rivers, or the many damaged forests are caused by the actions of defiant people. Whatever suffering that the world will be facing as a result of a polluted environment is requital from Allah to us for the crime in polluting it. The Muslim community, steered by this verse and many other verses of similar kind, should be heading the world’s community in championing the struggle to preserve the environment.

On the contrary, there are among us that do not regard the discussion relating to keeping the environment clean from pollution and filthiness as a part of Islamic obligations. They just cannot imagine that it too falls under the category of Islam enticement to humankind. Also, they fail to realize that the struggle to preserve nature is considered as a good deed deserved of high rewards from Allah. Even the Prophet s.a.w stated that: “If anyone cuts the lotus tree, Allah brings him headlong into Hell.” (Narration from Abu Daud, authenticated by al-Albani). This warning and prayer by the Prophet for Allah to take action against those reapers and cutters of the lotus tree was because its lush leaves were used as a canopy for humans and animals.

Therefore, to destroy them without any solid reason was considered as malice towards humans and animals, and the rightful punishment is Hell. Al-Imam Abu Daud in his book of compilation when asked about the meaning of this hadith said: This hadith was narrated in a concise way. It means that whoever cuts down the lotus tree that grew in an open area without any valid reason, and unnecessarily, whereas it is being used as a canopy by the travelers and animals, then Allah will bring him headlong into Hell. (Abu Daud, Compilation of Abi Daud 4/361, Beirut: Dar al- Fikr).

That’s how the Prophet strived to prevent people from damaging nature without any valid reason. It’s not just considered as a moral guilt judged through the lenses of human ethics but more than that, the Prophet gave a warning about the due punishment by Allah in the afterlife. If a mere tree cutting that caused the ruin of a place where humans and animals take shade under could be punished as such, then the punishment is even more severe to those that destroy the ecosystem and cause a much bigger destruction, possibly can even annihilate the whole of human race.

Therefore, spoiling nature in the view of Islam is considered as a religion related crime and consequently, the effort to conserve nature is included as a part of religious struggles. To persuade people to preserve nature and to inhibit people from destroying it is a part of the religious duty of promoting goodness and preventing badness. Even more, the conservation of nature is deemed as a charity deserving high rewards from Allah in the perception of Islam. From Anas bin Malik, he narrated that: Allah’s Apostle said, “There is none amongst the Muslims who plants a tree or sows seeds, and then a bird, or a person or a four-legged animal eats from it, but is regarded as a charitable gift for him.” (Narration from al-Bukhari and Muslim)

All companions of the Prophet understood and practiced this teaching. It was narrated that there was a man who met with a prominent companion of the Prophet named Abu Darda’ and at that time, he was planting a tree. Then the man asked Abu Darda’: “O Abu Darda’! Why are you planting this tree when you’re already very old while this tree will only bear fruits after so many years?” Then Abu Darda’ answered: “Will it not I who harvest the high reward when other people are eating the fruits?” Where have these kinds of hadith disappear to? Many Muslims, even up to the religious cluster still fail to notice the nobility of the efforts and struggles in conserving the environment whereas in actual, it is in nature itself where all the signs of Allah’s Greatness and Graciousness towards humankind reside.

There are many verses in the al-Quran that describe this issue and yet we do not learn from them. Among them is from surah al-Fatir verse 27-28, Allah says (translated to): “Seest thou not that Allah sends down rain from the sky? With it we then bring out produce of various colours. And in the mountains are tracts white and red, of various shades of colour, and black intense in hue. And so amongst men and crawling creatures and cattle, are they of various colours. Those truly fear Allah, among His servants, who have knowledge: for Allah is Exalted in Might, Oft-Forgiving.”

The above verse states that a close observation on the beauty of nature created by Allah will stimulate a fearsome feeling, caused by true knowledge, towards the Might of Allah. In fact, there are many verses in al-Quran that are supposed to function as motivations for the Muslim society to be the best society in preserving the environment created by Allah. I was fascinated on the beauty of nature in New Zealand when I went there for an official visit. What was more fascinating was the discipline of its community in preserving the splendor of their environment. Why is this not happening in the Islamic world as a whole?

Many religious teachers often mention about the grave sin of hurting the neighbors’ feelings and they will relate it to the actions of gossiping and condemning the neighbors. Actually, they should expand the discussion into today’s context. Throwing litters and filths all over the place are also considered as sinful because of many reasons. Among them is that when a person does any of those actions deliberately, he actually violates the regulations dictated by the authority whilst Islam commands us to obey the authority in all virtuous matters. The ‘Prophet said, “It is obligatory for one to listen to and obey (the ruler’s orders) unless these orders involve one disobedience (to Allah); but if an act of disobedience (to Allah) is imposed, he should not listen to or obey it.” (Narration from al-Bukhari)

A filthy attitude tends to hurt the feelings of others without any valid reason.
The Messenger of Allah (may peace be upon him) said: “Be on your guard against two things which provoke cursing. They (the companions present there) said: Messenger of Allah, what are those things which provoke cursing? He said: Easing on the thoroughfares or under the shades (where they take shelter and rest).” (Narration from Muslim, authenticated by al-Albani)

The act of easing oneself on the thoroughfares can cause the person to be cursed by others and thus, the Prophet prohibited it. In a community that lives in an orderly manner, throwing litters and filths all over the place could also invite the same effect and because of that, it is included in the prohibitions of our religion.

It is unfortunate if a Muslim reads this warning issued by the Prophet but at the same time, he doesn’t use the public lavatories properly and subsequently incites the anger of other users. Even worse, there are some mosques in which the lavatories still do not meet the standard taught by the Prophet. How then can the civilization of Islam be projected effectively?

It is as embarrassing when some public places are classified as no smoking areas but there are mosques that allocate specific smoking areas for the ‘club of committee members’ and their supporters. The smokers are even provided with coffee and ashtrays. Does this imply that mosques are less worthy than public places? Smoking is prohibited by the majority of contemporary ‘ulama because it jeopardizes one’s health, a waste of money and hurts others. It also pollutes the environment. The foul smell coming from the mouth of smokers and the smoke itself is hurtful to other people. It is not acceptable for a mosque to allow such activities to thrive in it. All mosques must be turned into smoke free zones.

The Prophet gave an advice against those who were fond of eating garlic: “Whoever has eaten (garlic) should not approach our mosque.” (Narration from al-Bukhari). This was because garlic has a foul smell and disturbs the comfort of the congregation. And so do cigarettes and smokers. Its stinking smell that stains smokers can make the congregation to feel uncomfortable. Until the smell is removed, they are not supposed to be present in mosques that deserve a harmonious and clean environment.

We have an abundant of Islamic inheritance that educated us to be a disciplined and clean nation but unfortunately, we don’t analyze and abide by it. After all, all the instructions contained in it are for the well-being of humans as a whole. However, when we practice the religion in a restricted way, or we may in actual be ignorant about the true spirit of Islam, then we can’t help but to feel impressed by the determination of others like the nature lovers from the West and the East in looking after the interests of the human race.

We overlook the fact that our Islamic inheritance has long been in front of this kind of initiative. Because of that, we should have been the forerunners to other people in conserving the serenity and wellbeing of all the existences in nature. Instead, it is the opposite that’s happening currently whereby we don’t just fail to lead but we even fail to join in the efforts. It is even more saddening when we just give cold shoulders to this kind of efforts and do not regard it as a part of our religious obligations.

Women’s Rights: Between God’s Decree and Human’s Implementation

By Dr Mohamad Asri Zainul Abidin
Mufti from the State of Perlis Darus Sunnah, Malaysia

Islam had left its mark on the pages of history as the supreme and unsurpassed defender for women. Before Islam came, women’s rights had never been discussed in a form of a religious system or a religious obligation in a comprehensive way. If there was any, the defense on their rights was provided only because of a man’s compassion or pity. Even worse, a woman was considered as a curse and of no value in certain communities. In the Babylon community, the punishment for a murder executed by a man was to kill his wife in place of him. The Greek community regarded women to have lower value than men. Prostitution was a common practice in all levels of society among the Greeks and Romans. The ancient Egyptians deemed women as the symbols of Satan while the Arabs inherited a tradition of killing (burying) their daughters alive. More devastating was the Hindus who practiced the burning of a wife along with the dead body of her husband. This prompted the ex Chief of Justice of the Court of Delhi Mr. Rajindar Sachar to say: “Historically, Islam has long been very open and progressive in providing the right of property to women. One thing for sure is that no right of property was granted to Hindu women until year 1956 that was when the Hindu Code Bill was abolished. As for Islam, it had already granted these rights to Muslim women since one thousand and four hundred years ago.” (Wahidudin Khan, Women Between Islam and Western Society, pg. 46)

Yet, the coming of the Prophet s.a.w was a blessing to all women. He had defended and advocated their rights. Just imagine, when the rest of the world was denying women’s rights and belittling them, out of nowhere came a person named Muhammad bin Abdillah who stood up with divine commands defending their rights. There are many hadith from the Prophet that defend and protect women, one of them is a hadith from Urwah bin al-Zubair that ‘A’isha, the wife of Allah’s Apostle (may peace be upon him), said: “A lady along with her two daughters came to me asking me (for some alms), but she found nothing with me except one date which I gave to her and she divided it between her two daughters, and then she got up and went away. Then the Prophet came in and I informed him about this story. He said, “Whoever is in charge of (put to test by) these daughters and treats them generously, then they will act as a shield for him from the (Hell) Fire.” (Reported from al-Bukhari 5/2234 and Muslim 4/2027)

It was narrated by Abdullah ibn Abbas that a virgin came to the Prophet s.a.w and mentioned that her father had married her against her will, so the Prophet s.a.w allowed her to exercise her choice (whether to proceed with or reject it). (Reported from Abu Daud and Ibn majah, evaluated as sahih (sound) by al-Albani)

Because of that, in the book of Sahih al-Bukhari, there’s a chapter called Iza Zauwaja Ibnatahu wahiya karihah fanikahu mardud (When a father marries off his daughter while his daughter dislikes it then the marriage is disavowed)

However, for the earlier Malay community, when they got so attached to the mazhab of al-Imam al-Syafii, they allowed fathers to force their daughters to marry the fathers’ choices even with objections from their daughter for a reason that the father is wali mujbir (the prime guardian – translator). They did not have the kind of open attitude which is inclined to analyze religious evidences and take advantage of the knowledge of other Islamic scholars. As stated by Dr. Yusuf al-Qaradawi: “Who knows, if al-Syafi’i still lives in our time and witnesses the advanced understanding and knowledge acquired by the young women these days to the extent that they’re able to judge the men who come to propose to them, or if they get married outside of their own will it will cause their marital life to turn into Hell, most probably if al-Syafi’i witnesses these conditions he will change his view similar to his many other views that he had changed.” (al-Qaradawi, Al-Fatawa al- Mu‘asarah, 337-338, Beirut: Dar Ulil al-Nuha). However, that kind of compelling act is now rarely heard of. The community evolves and to adhere to the opinion of one specific mazhab is not relevant anymore with regards to that issue. Therefore, to get the benefit from other opinions has become a necessity.

There exist many authoritative texts either from al-Quran or al-Sunnah that advocate women’s rights. Yet surprisingly, even when gender equality had been ideally stipulated by Allah and His Messenger, still we keep hearing about numerous complaints or dissatisfied voices from Muslim women about the Syariah Court or Religious Department. A woman even stated that one of the main reasons for her to denounce Islam was because of the ill treatment she received from the religious authority. Every time she reported a case about her husband’s cruelty towards her, she would be told to just be patient and that Allah is in the company of those that persevere in being patient. In the meantime, she still continued receiving the abuses from her husband. Some victims suffered bruises in the eyes and still they were told to be patient. Oddly, there’s no ‘special unit force’ that acted swiftly to stop the evil doing of a husband abusing his wife, as swiftly as the act of preventing close proximity even though in this case it has to be done with much persistence since it requires a spying. Unlike the case of close proximity, the act of beating a wife mercilessly is an apparent evil doing (and is more deserving for a ‘special unit force’).

There’s a lady that informed me of how terrified women are about approaching the religious departments for fear of having to deal with ‘unfriendly’ management. I’m not quite certain whether that claim is true or not but it is something that we frequently hear of. Whatever it may be, what’s more important is that to respect women and to provide them with kind treatment are from the teachings of this supreme religion. It was narrated from Abu Said Al-Khudri: Some women asked the Prophet: “The men have been getting your time more than we do. Fix a day for us. (He did as requested) So the Prophet gave them good advices and commandments (explain the religious obligations). Among the lessons that he gave was, “There’s none among you who are preceded by your three children (die during their lifetime) but acquire a shield from the Hell-fire.” On that a woman asked, “If only two die?” He replied, “(Yes) even two.” (Reported from al-Bukhari)

In this hadith, the Prophet gave a chance for women to learn and granted a special provision to them when he discovered that the men had been dominating the learning activities such that the women did not get enough chance to learn themselves.

Issues on divorce cases that have been delayed for years are still commonly heard up until these days. Regardless of the many reasons given the Syariah Court to justify it, the fact is it is nothing but a repression to women. It could be due to the shackle that restricts the jurisprudential thinking or sub-standard management or lack of manpower but it seems to be extremely difficult for a wife to be separated from her husband even when the damage occurred is already obvious. While it is a fact that during the time of the Prophet, the wife of Thabit bin Qais came to the Prophet and said, “O Allah’s Apostle! I do not blame Thabit for defects in his character or his religion, but I, being a Muslim, dislike behave in un-Islamic manner (if I remain with him).” On that Allah’s Apostle said (to her), “Will you give back the garden which your husband has given you (as Mahr)?” She said, “Yes.” Then the Prophet said to Thabit, “O Thabit! Accept your garden, and divorce her once.” (Reported by al-Bukhari)

To dislike behaving in an un-Islamic manner means to avoid an unfaithful act towards the husband that subsequently resembles the deeds of the non-believers. There are also some ‘ulama that interpret it as being forced to become unfaithful because she wanted to free herself from her husband. Ibn Qudamah al-Maqdisi said (deceased in 620H): “Indeed, when a woman hates her husband because of his behavior or his look or his religion or his old age or his frailty or the likes of it, then it is permissible for her to khulu’ (redeem divorce) by giving an amount of payment to her husband in exchange of her freedom. This is based on the words of Allah in surah al-Baqarah verse 229 (translated as): “… if ye (judges) do indeed fear that they would be unable to keep the limits ordained by Allah, there is no blame on either of them if she give something for her freedom…” (Ibn Qudamah, al-Mughni, 10/267, Kaherah: Hijr).

Allah and His Apostle prohibited talak bid’i that is to divorce a wife during her menses or if he has had sex with her afterwards. The objective is to ease the burden of ‘iddah (waiting period after the divorce) on the wife. The wisdom behind it could be so that the wife will not have to wait for too long for her ‘iddah to end, that is no more than three menstrual periods, and so that there’s no risk for her to become pregnant. Indeed, the objectives and reasons for the rulings by Allah and His Apostle are pure and noble. It is not fitting for a religious administration such as the Syariah Court and the religious department that have been developed to uphold the noble aspirations of our religion to suddenly turn into a factor that hamper it. The long delay of some divorce cases, without a doubt, it is a clear case of oppression towards women.

It is even more unfortunate for us when this divine face of Islam is scratched by a ‘television ustazah’ who is keen to pass on fabricated stories about the purportedly most dignified woman during the Prophet’s time. Supposedly, this woman would wait for her husband to come home from work everyday with food and a cane ready by her side. If her husband ever wished to, her husband was permitted to cane her even for no reason at all. This kind of story, in addition to being groundless, brings shame to this supreme religion. This has actually become one of the main problems with some television stations. They put their preference on those who can talk favorably rather than prioritizing on the precision in presenting facts. In the end, it is the holiness of Islam that becomes victimized.

Also, I’d like to remind the advocators of women’s rights or other kinds of rights about the well-balanced nature of Islam. Al-Tawazun or al-Wasatiyyah is one of the characteristics of our distinctive Islamic jurisprudence. It means the middle point between two conditions or parties whereby as Islam promotes protection over the rights of one party it does not cause the other party to be neglected. In this context, we imply that the protection of Islam over women’s rights does not cause a negligence or desertion of men’s interests and rights. The protection by Islam over a wife’s rights for instance does not cause the husband’s rights to be neglected. The protection over a mother’s rights does not cause a negligence of the rights of a father. The protection over a daughter’s rights does not cause negligence over the rights of parents, so on and so forth. Unfortunately, every so often the protection of women’s rights is championed by certain quarters without referring and following to the authoritative texts of Islam in a comprehensive way causing an imbalance between two opposite sides. They are so passionate about defending the women that they forget about the men’s rights. This was different from the Prophet’s practice by which in his effort to defend the women’s rights he maintained a good balance by not ignoring the men’s rights.

Similarly, when we advocate the rights of Muslims, we should not be so emotional that we end up oppressing the non-Muslims instead. Islam is fair to all. The same goes to those that are so passionate about protecting the rights of the nation that they overlook the fact that the rulers have the rights to be respected and not to be slandered. Or, do not be engrossed by the duty of protecting the rulers’ rights but at the same time, the people’s rights are set aside and in the end, they become oppressed. Observe this statement from a prominent scholar of this Ummah Syeikh al-Islam Ibn Taimiyyah (deceased in 728H): “Indeed, this religion of Allah is a midpoint between the extremists in embracing it and the ones that are neglecting it. Allah does not command to his slaves orders other than to be disturbed by Satan in two ways. And Satan does not care by which method he will succeed. That is either by ifrat (go over the limits stipulated in practicing the religion) or tafrit (heedless towards the religion). (Ibn Taimiyyah, Majmu’ al-Fatawa, vol 2/pg. 236).

In the story about Abu Darda who refused to sleep at night because he wished to offer prayers all night long, his friend Salman corrected and told him, “Your Lord has a right on you, your soul has a right on you, and your family has a right on you; so you should give the rights of all those who has a right on you.” Abu Ad-Darda’ came to the Prophet and narrated the whole story. The Prophet said, “Salman has spoken the truth.” (Reported from al-Bukhari)

Indeed, the fight to uphold certain rights that is deficient in sense of balance impairs the brilliant structuring of a community and the beauty of this sacred doctrine.

The flatterers and the slanderers

By Dr Mohamad Asri Zainul Abidin
Mufti from the State of Perlis Darus Sunnah, Malaysia

A leader should know that not all who praise him really mean it. It is always possible that those praises are expressed out of fear or because they expect something in return. Thus, it is not unusual to see many leaders receive praises in all sorts of manners when they are in command but are insulted and sneered at the day they lose the power. Subsequently, the flatterer will then look for a new spot to hang about.

Also, something that is for sure is that whoever slanders and curses the leaders publicly, it is without doubt that he does not have an honest intent. A depreciator or a slanderer is in fact similar in nature to a flatterer. Both types are in for something. A slanderer hopes that by slandering others he will be raised or perceived as a hero and consequently, the desired benefits will come to him through his supporters, or may be an office position will even be granted to him.


‘Ulama should not turn themselves to become flatterers of the rulers. At the same time, according to the Islamic rules, they are also not allowed to be slanderers or depreciators of the rulers. It is forbidden for ‘ulama to flatter the rulers by way of manipulating the religious authoritative texts causing the rulers to believe that they’re always right and eventually diverge from the true path.

This type of religious group will try to back everything that the rulers do. Without putting much thought to it, they will search for the evidences and reasoning to justify whatever action executed by the rulers. All religious evidences will be misrepresented to suit the rulers’ liking.

This attitude differs a lot from the ethics of a genuine missionary of Islam who hates to see people committing sins and is pleased to see people performing good deeds.

Sycophantic ‘ulama take just about every measure possible to support any action carried out by the rulers. Usually, they receive lucrative worldly rewards in return. Immoral rulers manipulate this kind of ‘ulama and use them as instruments to validate all of their deeds. They are corrupt ‘ulama who have been sacrificing the religion and nation for the world. Just like flies that are always on the lookout for rotting smelly carcasses for them to swarm around, in that way are the ‘ulama that are always on the lookout for the rulers’ wrong actions for them to swarm around and validate.

As for the slanderers that are covering themselves with religious masquerades, they’re using slanders to attack rulers or holding protests to a government in power as a mean to earn a living. Commonly, they’ll receive worldly rewards by receiving paid invitations and involving in various other activities. The mass is also very willing to empty their pockets to finance whatever projects being advertised in their spirit of protesting to the government. All evidences extracted from the Islamic teachings are presented in a form that condemns the rulers. In actual, both two groups are ruining the Ummah in an unprecedented scale.

Islam commands the ‘ulama and community to always offer good advices to the rulers and not to flatter nor slander them. Giving good advices is a religious obligation whereby it can be in a form of a pleasing tone or may also be in a stern tone.

However, advisors should always expect nothing but benefits for the ones whom receive the advices. Our words do not qualify to be categorized as advices if we flatter a person so much that causes him to wander off the point and similarly, it is also not considered as giving advices if we slander a person in public. It was narrated from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, “Allah is pleased with three things from you, and He is angry with three things from you. He is pleased that you worship Him and do not associate anything with Him, and that you take hold of the rope of Allah altogether, and that you give good counsel to the one to whom Allah gives command over you. He is angry with you for gossip, squandering property, and asking too many questions.” (Reported from Malik 2/169)

Those in power should be aware that the ones who acknowledge their bad deeds are actually staking the religion and are insincere to themselves and to the rulers.

Abu Sa’id Al-Khudri narrated that the Prophet said, “Allah never sends a prophet or gives the Caliphate to a Caliph but that he (the prophet or the Caliph) has two bitanah (groups of close advisors): A group advising him to do good and exhorts him to do it, and the other group advising him to do evil and exhorts him to do it. But the protected person (against such evil advisors) is the one protected by Allah.” (Reported from al-Bukhari 6/2438 and al-Nasai 7/158)

Al-Bukhari narrated: Some people said to Ibn ‘Umar, “When we enter upon our ruler(s) we say in their praise what is contrary to what we say when we leave them.” Ibn ‘Umar said, “We used (during the Prophet’s time) to consider this as nifak (hypocrisy).” (Reported from al-Bukhari 6/2626)

Indeed it was true as advised by Syaiban al-Ra’I to Harun al-Rasyid: “O Amir al-Mukminin (ruler of the Believers), if you befriended a person that could make you to feel fearful until eventually you feel safe, that is much better than if you befriended a person that could make you to feel safe until eventually you feel fearful.”

Harun al-Rasyid asked: “Please explain to me what you have just said.” Syaiban answered: “Whoever says to you, “You are responsible towards your people and thus, fear Allah” is better than whoever says to you, “You are the descendent of the Prophet’s family, your sins are forgiven, you are the Prophet’s relative!” (Ibn Muflih, Al-Adab al-Syar’iyyah, 1/198).

It means that those who give good advices sincerely are more beneficial to the rulers than those who give flattery but in actual are spoiling the rulers. The Prophet said: “Indeed, there will be rulers after me who perpetrate oppression and lies. Whoever enters upon them and validates their lies, and assists their acts of oppression, then he is not from me and I’m not from him and he will not come near my well (in Heaven). Whoever invalidates their lies and does not assist their acts of oppression, then he is of my circle and I’m of his circle and he will come to my well (in Heaven). (Reported from Ahmad 14/78, al-Nasai 7/160 and al-Tirmidhi. This hadith is ranked sahih (sound) as judged by al-Albani (refer to: Ibn Abi ‘Asim, al-Sunnah, tahqiq: Al-Albani, hlm 337- 339))

Some consider that ‘ulama who do not dare to slander in public as spineless ‘ulama. But that’s not how it is being signified by the teachings from the hadiths. The Prophet said: “Whoever wishes to give good advices to a person in power, he should not display it openly. Instead, he should take hold of his hand (the person in power) and be alone with him (give advices to him without exposing his shames openly). If his advice is accepted then he is successful, if not then he (the one giving advice) has performed his obligation. (Reported from Ibn Abi ‘Asim in al-Sunah 507. The sanad (chain of reporters) is ranked as sahih as stated by al-Albani when he did a revision to al-Sunah (pg. 507))

Many politicians possess a substantial ego. For a politician, if his faults are mentioned in public, most probably he will deny them due to his political ego. If it is done in personal, then there’s more room for acceptance. This hadith also indicates that rulers must be given advices consistently regardless whether they accept it or not.

If he accepts the advice, then it is something that’s beneficial for him and the nation. If he rejects it, then at least the advisor doesn’t hold any more unsettled responsibility since his duty has been rightfully fulfilled. In any case, a good advice functions as a reminder to someone on the consequences of certain deeds or matters. Even if he does not accept it, at least he becomes aware of the value of his deeds in the view of Allah’s rulings.

Al-‘Adhim al-Abadi said: “The ‘ulama say: The responsibility of al-Amr bi al-Makruf wa al-Nahy ‘an al-Munkar as a burden placed by Allah to all obliged Muslims does not disappear merely as a result of unworthy speculations. Even more, it is compulsory for him to execute it since good advices are beneficial to the believers.” (Al-‘Adhim al-Abadi, ‘Aun al-Ma’bud, 11/330).

The Prophet said: The best form of crusade is a just statement – from another narration: A truthful statement - next to a cruel ruler, or a cruel leader. (Reported by al-Nasai 7/161, Abu Daud 4/124, al-Tirmidzi 4/ 471 and Ibn Majah 2/1329. Al-Diya al-Maqdisi stated that the sanad is sahih (Al-Diya al-Maqdisi, Al- Ahadith al-Mukhtarah, 8/110).

This specific hadith is always being misunderstood intentionally to justify or allow slandering in public. If we look at it closely, this hadith clearly indicates that the just or truthful statement should be uttered in front of the cruel ruler and not behind him. Without a doubt, this particular method gives the highest risk in advocating the religion. As for voicing out just or truthful statements behind of a ruler, many are capable of doing it and it is no different with acts of slandering behind the ruler’s back.

As stated by al-Syeikh ‘Abd al-‘Aziz bin ‘Abd Allah bin Baz: “It is not from Manhaj al-Salaf (the way of salafussoleh – the first three generations) to announce and reveal the bad things about a ruler on the podium. This is because it can lead to a state of disorder and liberation from obedience in beneficial matters. It will lead to a turbulence that causes harms and is detrimental. Instead, the way that was followed by the salaf is: To give good advices to the rulers, write to them, or be in contact with the ‘ulama that have connections with them.” (Al-Qahtani, Fatawa al-Aimmah fi Nawazil al-Mudlihammah, pg. 98)

Dr. Salih bin Fauzan said: “Those that are most accountable to give good advices to the rulers are the ‘ulama, academics and members of parliament. Allah says (translated to): “When there comes to them some matter touching (public) safety or fear, they divulge it. If they had only referred it to the Messenger, or to those charged with authority among them, the proper investigators would have tested it from them (direct).” (surah al-Nisa: 83)

Not all individuals are qualified to conduct this affair. Definitely, to announce and expose faults is never considered as giving good advices. It is not of the Manhaj al-Salaf al-Salih even when the doer’s intention is good that is to oppose evil doings, at least that’s what their claim is. Nevertheless, what he does is actually much worse that what he protests to. This is because it is always possible that by protesting to evil doings, it is in itself is also an evil doing. If it does not follow the way that’s regulated by Allah and His Messenger, than it is evil… (Ibid, pg. 124)

If to the Pharaoh that went beyond the limit Allah still instructed Musa and Harun to give advices in a pleasing way, what more if it is to the rulers in present days. Allah says (translated to): “Go, both of you, to Pharaoh, for he has indeed transgressed all bounds; but speak to him mildly; perchance he may take warning or fear (Allah).” (surah Taha: 43-44)

It is this kind of path that had been preceded by all prominent ‘ulama since decades ago. Thus, we could see that they pronounced the truth firmly in front of the rulers and simultaneously they also displayed obedience without putting any objection openly, they didn’t slander indiscriminately and were co-operative in beneficial matters.

Historical accounts recorded their firm characters in front of the rulers, their patience towards the rulers’ whims and their collaboration in matters of goodness. Undeniably, they had the influence to pull people together but the imam of ahlul sunnah did not put out a strike against the rulers openly even though among them, there were those that were treated unjustly as what happened to al-Imam Ahmad bin Hanbal.

It is the same thing with the rulers. Slanders will only invite malice and not goodness for Islam. If they are given good advices in a pleasant, concise and firm way, and without forfeiting the religious principles, the rulers may think through it and accept it. I believe that in many cases, many of our leaders have yet to receive good advices that are honest, congenial, firm and judicious.

In addition, the advice should be given directly without the advisor having any self interest. It could be that most statements heard by the rulers are from the flatterers that butter up excessively, or may be from the slanderers whose main activities are to criticize leaders. Probably there are good advices given but when it comes from somebody who is attached to a political rival, it causes the rulers to misjudge the advices.

The days of leaders of our Ummah are still empty and barren with noble advices as were uttered by the prominent ‘ulama in front of the rulers of previous era, so profound were their advices that brought tears to their (the rulers) eyes.

Apostasy: Between Emotions and Reality

By Dr Mohamad Asri Zainul Abidin
Mufti from the State of Perlis Darus Sunnah, Malaysia

Apostasy is a terrifying term. There’s no true believer who does not become sensitive or terrified when the word apostasy is correlated to him. Furthermore, for a genuine Muslim, upon hearing the word apostasy or infidelity he will spontaneously say in his heart, “I beg for protection by Allah from all those.” Allah says in surah al-Baqarah verse 217 (translated as): “And if any of you turn back from their faith and die in unbelief, their works will bear no fruit in this life and in the hereafter; they will be companions of the Fire and will abide therein.”

Apostasy, when it turns into a phenomenon, will become a threat to the Muslim society. If the community has developed into a Muslim country, then apostasy will become a threat to the country’s identity. Thus, the phenomenon of apostasy is very dangerous and is able to initiate a transformation of identity or honor of a Muslim country. In our community today, we arrest and take legal action against those that are involved in activities relating to drug abuse. Even though the damage due to drug abuse is reflected directly on the individual involved, but if it becomes endemic it will endanger the identity and disturb the balance of a community.

Therefore, it is not surprising to see Abu Bakar waged a war against the apostates when he perceived that the wave of apostasy had become a swell that jeopardized the stability of the community. This particular historical fact should not be questioned by a Muslim.

However, within the confinement of current situation, I’d like to call upon for a reflection on this apostasy issue to be done outside of emotional boundaries but within the framework of religious duty and the interests of the society. Measures of prevention for apostasy need to be executed devotedly. This is a fact that we agree upon wholly. At the same time, we need to have a full knowledge of the fact that a person is proclaimed as an apostate when he traverses the Islamic faith boundary in a conscious state, knowingly and without any force exerted on him. It is regardless whether the violation is in a form of words, or actions or belief. When the violation is clearly committed by a person such as by insulting Allah and His Messenger, or pronouncing himself to have or intend to renounce Islam, then he is considered as an apostate.

Apostasy, once it is committed, is considered as valid regardless whether it is endorsed or not by any particular authority. A statement of religion on someone’s identification card is not a true certification of his faith. It is simply for communal business or administration. This means that if we’re able to inhibit one thousand people that renounced Islam from changing the religion stated on their identification cards, in actual we are merely keeping one thousand people that are masquerading as Muslims in a Muslim society. What will happen if the identification cards are being used as references for determining religious stand by certain authority and subsequently a marriage occurs between the apostates and the true Muslims?

It is also possible that they get to control the religious institutions by virtue of their knowledge on certain areas even as apostates. In the end, we’re actually keeping a very dangerous cancer in the body of our Ummah. Therefore, to be able to maintain the status of one’s religion on his identification card only is not qualified to be considered as a success. Instead, it has the potential to turn into a misfortune in the days to come. A true success is when we’re able to return them to the true path of Islam voluntarily and to eradicate all of their doubts concerning this religion.

Subsequently, let us not easily get deceived by the enemies when they specify that the number of apostates has reached hundreds of thousands. The truth is, there are apostates but they do not number up to those digits. Additionally, let us not proclaim others as apostates straightforwardly simply by basing it on rumors. Do we intend to enliven the trend of accusing each other apostates based on tittle-tattles? That particular deed will only bring disorder to the Muslim community.

For us, to acknowledge such a big number of apostates will only help in advancing the agenda of the enemies of Islam. It will cause the rest of the world to pressure our country so as not to ignore the rights of those hundreds of thousands humans and consequently, the efforts towards committing apostasy will receive supports from the outside world.

Secondly, to acknowledge such claim will only break the spirit of those who’re thinking of embracing Islam and will crash the on-going attempts of inviting humans to Islam. It is indeed embarrassing to us when the Muslims in the western world, whilst under a lot of pressure, are vigorously and successfully Islamizing a huge number of western people day after day but in our country we’re still panicky over stories of apostates. There are no governments that bestow special treatments to the Muslims in the West, even more lacking is the existence of laws related to Islam. All of a sudden, in a country in which mosques are abundant, religious talks are everywhere, religious and mufti offices are at hand, many Islamic bodies are available, the laws mention Islam specifically, there are many religious teachers who prosper out of the preaching fees, the muftis are branded wealthy, Islamic slogans are heard everywhere, we then announce that hundreds of thousands have committed apostasy.

As for the Muslims in the West who live in a more challenging environment, they instead announce that hundreds of thousands have embraced Islam. Moreover, there have been many churches that are converted into mosques. There are no Syariah courts in those countries but still they manage to advocate Islam with full liability and with an academic approach. As a result, people in masses are embracing Islam. It is indeed very unfortunate if what’s happening to us is the other way around. So then, probably it is better to pension off the ministers in JAKIM, all muftis and the likes of them because it is proven that they have failed in upholding and explicating this majestic Islam to the Ummah.

We should also study the reasons behind the phenomenon of apostasy in this country. Let us not just point fingers to others without reflecting on ourselves. If we look closely, we’ll discover that many who intend to renounce Islam are used to be the devotees of other religion. They sometimes embrace Islam because of marriage and when a divorce occurs, they’ll lose a place to hold on to. The Muslim community on the other hand does not put enough interests on Muslim converts and therefore, they don’t have any other option other than to go back to their original family or to the community that can understand them better. That is one of the main reasons for my suggestion to build a Chinese mosque. It is to allow the Chinese Muslims to meet up with those who suffer from the same fate or who understand them more. As such, they’re able to help each other out and the process of learning Islam will run smoothly and will become easier. Even then, there are still those who object to that suggestion on the ground of, or so they claim, preserving the Malays’ identity. They fear that the Muslims will be divided based on different races. That is just a speculation lacking of a sound study. While in actual, the Muslims are not just divided but renounce the religion all together!

Recently, a brother requested to embrace Islam in my presence. He told me that he has approached a religious department of a certain state but his application was rejected a few times since he could not pronounce the shahadah (testament of the creed of Islam - translator) properly. This exemplifies the bad behaviors displayed by some of us that contribute in deterring people from embracing Islam. Probably, if possible, the Ustaz would even try to test the tajwid (proper pronunciation in reciting al-Quran – translator) of those that intend to embrace Islam. O sir! Islam is not adopted by manners of eloquence but as a result of belief and faith.

It is just uncanny for a religion that is beautiful, harmonious and packed with evidence and reasoning but suddenly, there is an individual who is dissatisfied with it and wishes to abandon it. While at the same time, the channel for explaining Islam is very broad in this country. Islam is impeccably complete and there is no fault in its substance. It is a religion that can afford to be challenged. Allah says in surah al-Baqarah verse 111 (translated as): “And they (the Jews and Christians) say: “None shall enter Paradise unless he be a Jew or a Christian.” Those are their (vain) desires. Say (O Muhammad): “Produce your proof if ye are truthful.””

What’s left to be questioned is the attitude of those who embrace Islam. People run away from and abandon Islam because of the attitude of its devotees or because of the misinterpretation of Islam, not because of Islam itself. We fail to build a strong enough fortress that is able to guard Islam. I’d like to take the issue of Bibles in Malay as an example. I’m not implying whether it is allowable or not but the question is, up to what point do we want to keep shouting at and protesting it? We are worried that our children will be influenced by the Bible if it is printed in Malay. Aren’t we also worried that our children who are English literate will read the Bible available in English? Don’t we also intend to prohibit the usage of English to our children? What then are we supposed to do about the internet by which anyone can get anything from? What do we assume if we’ve found that a certain group gets worried because their people have been given a chance to read al-Quran translated to their language? Surely we would say that they’re afraid because al-Quran is truthful. And so will others presume about their holy book when it is being barred. To what extent are we able to impede their effort? All the while, we’re supposed to be building a sound stronghold to guard Islam. Just look at what have been done by Ahmad Deedat and Dr. Zakir Naik in responding to the Bible. People are attracted to embrace Islam upon hearing their reflections on the Bible.

Expound the Bible academically and prove the truthfulness of al-Quran and Islam. Religious teachers must improve their capability in mastering various fields applicable to today’s needs and not just to campaign for the consumption of magically cantillated raisins. As a result, their pockets will be full of cash but the Ummah is dispersing. All the accusations directed to Islam must be replied with a credible and academic manner, and not be driven by emotion only. In fact, if needs be, elaborate on Das Kapital even in mosques. However, when religious talks and lectures contain mostly jokes and lifeless comedies then the various defamations towards Islam are unable to be countered effectively, while the al-Quran in fact teaches diverse contents and methods on making dialogues with the Ahl al-Kitab (people of the book). Among them is as stated by Allah in surah al-Ankabut, verse 46 (translated as): “And dispute ye not with the people of the Book, except with means better (than mere disputation), unless it be with those of them who inflict wrong (and injury): but say, “We believe in the Revelation which has come down to us (al-Quran) and in that which came down to you (Taurat and Injil); our Allah and your Allah is one; and it is to Him we bow (in Islam).”

As for the children of the Muslims, it is impossible for them to get influenced by the Bible if at the same time they read the al-Quran. Then there are those that say: “The problem is that they don’t read the al-Quran”. We then ask: “If they are not even interested to read the al-Quran, how then can they be interested to read the Bible? Or may be it is because in their houses, there isn’t any translated al-Quran available? Or may be it is the way al-Quran is being represented by some of us that cause people to misunderstand or have no interest on the al-Quran?”

What is crucial is that we need to develop self resilience among Muslims in Malaysia in their manners of comprehending Islam. How far can we get with the kind of defense mechanism constituted only of shouts or protests to others if we are in essence weak? Those Muslims in western countries are without the many special treatments that we’re enjoying over here and yet, they are still able to spread Islam. Moreover, since after September 11, it is reported that the al-Quran has been very saleable in their market. Why is it the other way around for us here?

Many are talking about the punishment for committing apostasy. I don’t intend to prolong the different opinions of Islamic scholars concerning this issue. But the concern is that we have not been executing the steps commanded in Islamic rulings prior to proclaiming a person as an apostate. Resulting from the evidences gathered from hadiths and the deeds of the Prophet’s companions, the jurisprudential scholars state that it is necessary for the apostate to be given a room for discussion, be clarified from any confusions regarding the religion and to be called for repentance (refer to Abd al-Halim ‘Uwais, Mausu‘ah al-Fiqh al-Islami al-Mu‘asir, 3/438).

This is an important process to be implemented before we can start getting busy discussing the punishment. This particular process can be carried out by various parties and does not necessarily require an authority. However, not many are doing it. There are so many matters that baffle the Muslim community these days. It could possibly be that people commit apostasy due to the lack of convincing explanation on Islam. The attitude, action and interpretation of certain factions among the Muslims could also cause people to get puzzled with Islam. Suddenly, when apostates come forward, there are those who immediately talk about its rightful punishment before listening to them and giving them explanations thoroughly and impartially. How then is it possible for a liberated soul to accept that kind of approach? The process of explaining and dialogues on Islam that are more open and bold should be performed. In other countries, their prominent figures of Islam have long been conveying the message of Islam and it has been extended to the churches and many other channels.

Today, there is no Abu Bakar capable of helping us. What is more important for us to think about is to develop the resilience in Ummah so as to establish a sturdy understanding of Islam. The establishment will not materialize if the group itself whose responsibility is to elucidate Islam has a brittle understanding and poses a fearsome character. More importantly, the issue of apostasy should not be manipulated as a chance to promote one’s personality, an organization or be capitalized politically. Instead, it should be regarded as a common responsibility that must be dealt with intellectually and not with sentiments.

The Need For A Jurisprudence Of Interactions With Non-Muslims

By Dr Mohamad Asri Zainul Abidin
Mufti from the State of Perlis Darus Sunnah, Malaysia

I always feel reluctant to accept the many invitations that keep coming for attending seminars and colloquiums on issues of apostasy. Even though the organizers have their own reasons for conducting those meetings but still I keep dreaming of a big seminar that discusses topics of people in masses embracing Islam for a change.

In electoral politics, various newspapers from different parties will publish news about the members of rival parties renouncing their parties. Regardless whether the news is true or false, that is considered as a psychological war tactic intended to weaken the machinery of rival parties and to spoil the disposition of voters.

The same goes with the issue of apostasy in a sense that if we get too engrossed in discussing people renouncing our religion, it can possibly hamper the spirit of our few ingenuous Muslim missionaries and smash the intentions of non-Muslims to get to know further this religion of ours.

Is there anything out there that’s more unfortunate than a religion which not only fails to attract outsiders but even its existing followers are abandoning it. Those that have been publicizing the huge number of apostates – directly or indirectly – play a big role in weakening this Ummah from the inside and preventing others from approaching this divine religion.

Once we read about the Muslim magnificent leader Umar bin al-Khattab who gave an advice to the Muslim soldiers headed by Saad bin Abi Waqqas prior to the Qadisiyyah war against the Persians that filled with valuable phrases, among them is: “…..that caused the Muslims to win is because of the sins of their enemy. If it was not due to that factor, we would not have enough strength to face the enemy. It is because our strength is not like their strength and our preparation (equipment) is not like their preparation. If we were at the same level to them in matters of sins, definitely they would have the advantage in terms of strength. If we were incapable to triumph over them because of our advantages (sincere devoutness), definitely we would not be able to defeat them with our might.” (Dr. ‘Ali al-Salabi, Umar bin al-Khattab, pg. 420, Kaherah: Dar al-Tauzi’ Wa al-Nasyr al-Islamiyyah

This speech by Umar is very meaningful and fascinating. It is a lesson to the Ummah that’s under defeat these days. However, I’d like to analyze this from an opposite angle taking into account the conditions of our country presently. If Umar stated: “……because our strength is not like their strength and our preparation (equipment) is not like their preparation,” the reality that exists in our country is the opposite. The number of Muslims is getting bigger, allocations and budgets from the government for Islamic programs are abundant, even the zakat is in excess every year though the poor people are still enduring hardship, and the officers and bureaus relating to Islam are numerous.

We have departments, bureaus, institutions, courts, legislations and many more whose functions are to support the interests of Islam. However, why does it seem like we are a society that is still under defeat? Is it not possible even if we fail to defeat others with our sincere devoutness to Allah, at least we could succeed due to our physical strength? Why should we not? A person who is walking with his own two feet will eventually reach his destination if he keeps walking on the right direction. However, a person who has a sophisticated and luxurious vehicle will not reach his destination if he is static in his vehicle, doing nothing but inspecting and admiring his vehicle without mobilizing it towards the right direction. That is how we are presently. We should be asking how far we have really mobilized this luxurious vehicle of ours.

Alas, theoretically due to the magnificence of Islam, the longer non-Muslims live in our Muslim community the more harmonious their feelings will be towards us and the more they respect us, if not to accept Islam altogether. But in reality, it seems like as days go by, elements of bigotry and prejudice are blossoming between them and us. In this case, I don’t intend to elaborate on the non-Muslim community as well as their agenda. However, those shortcomings may be due to our failure to display the true nature of Islam that upholds values and honor. In the long run, the image of Islam could become very unattractive in the eyes of their future generation.

In the point of view of economy and worldly affair, we fail to exhibit positive values. If we intend to campaign for the non-Muslims to respect Islam by way of displaying our success in the field of economy and development, it seems like that particular ambition is too far-fetched. The journey to reach to the destination of a grand economic achievement is not short. What’s left for us now is to highlight the excellent teachings of Islam that have been shaping the divine ethics of its followers. Indeed, there are still many people in this world that get influenced more by noble ethics rather than by wealth.

Unfortunately, our systematic way of doing da’wah (missionary work of Islam) towards the non-Muslims is almost non-existence. There’s a new Muslim convert who complained that when he first decided to embrace Islam, he contacted the relevant authority but was told by the official this, “If you want to embrace Islam, you have to do it during office hours and wait until I come into the office.” I’d like to suggest for the official to post a notice on his door in the office saying that ‘Time to embrace Islam is from 8 am to 5 pm’. Our will in performing da’wah is shaky and yet, we are mystified by the uninterested attitude of others towards Islam. Other people work hard for their religion regardless of time and are willing to sacrifice anything and thus, we should not be surprised if they prevail and win this particular competition.

Many non-Muslims have the wrong perception about the attitude that Islam possesses towards them. They thought that the teaching of Islam promotes hatred and hostility to non-Muslims unconditionally whereas Allah mentions in surah al-Mumtahanah verse 8-9 (translated as): “Allah forbids you not, with regard to those who fight you not for (your) faith nor drive you out of your homes, from dealing kindly and justly with them: for Allah loveth those who are just. Allah only forbids you, with regard to those who fight you for (your) faith, and drive you out of your homes, and support (others) in driving you out, from turning to them (for friendship and protection). It is such as turn to them (in these circumstances), that do wrong.”

Nevertheless, it is nothing to be confounded about if indeed they have such misconceptions on Islam. They notice that many Muslims receive goodwill aids from them such as during the aftermath of the tsunami, the chronically sick and the likes of them. Some of our people regularly visit their place of worship to receive free medical aid while on our part we don’t give enough attention to their welfare.

Moreover, our grasp on the local mazhab is so restricted that we even prohibit certain offerings to them such as the meat from korban (sacrificial) and akikah (thanksgiving) slaughtering even to the neighbors next door. It is to the extent that we purposely do not invite them over for the feasts following the korban or akikah for fear that it will nullify our korban or akikah.

While in actual, there isn’t any proof from al-Quran or hadith stating as such. The Permanent Fatwa Body of Saudi Arabia when asked about this matter answered: “Yes, we are allowed to offer sacrificial meat to a non-Muslim who does not wage a war against Islam or to a prisoner of war (that’s non-Muslim). We are allowed to offer the meat to him due to his poverty, or due to family ties or as a neighbor or so as to win his heart.” (11/424)

However, because of our blind adherence to one specific mazhab, many of us are narrow-minded when it comes to this issue. The funny thing is, we restrain a few pieces of meat from korban but at the same time we’re forfeiting licenses, permits, projects and many pieces of land to them. In addition to that, we are also narrow-minded when discussing the issues of greeting Salaam to the non-Muslims.

Many get worried when a certain religious group gives aids to the Muslims in times of needs and get concerned about the possibility that the Muslims would get influenced by them. The burning question is why are we not the ones giving the aids needed? We have a Baitulmal (Muslims’ general fund), excessive amount of zakat and other resources that can be utilized to attract Muslims and non-Muslims alike to get to know our religion further.

Ironically, some Muslims believe that there’s no high reward for giving charity to non-Muslims. This is absolutely untrue. During the time of the Prophet s.a.w, the Muslims were also hesitant in the beginning to give aids to other than Muslims. They felt that high reward was only gained if the charity was given to those of the same faith. To address their concern, Allah then revealed in surah al-Baqarah verse 272 (translated as): “It is not required of thee (o Messenger), to set them on the right path, but Allah sets on the right path whom He pleaseth. Whatever of good ye give benefits your own souls, and ye shall only do so seeking the “Face” of Allah. Whatever good ye give, shall be rendered back to you, and ye shall not be dealt with unjustly.”

With the revelation of this verse, it substantiated that the giving of charity to anyone, either a Muslim or a non-Muslim, a good person or not, would still be rewarded as long as the intention is to seek for Allah’s blessing (refer to: Ibn Kathir, Tafsir al-Quran al-‘Azim, 2/476, Saudi: Dar ‘Alam al-Kutub).

Even in the distribution of zakat, there are among the scholars who state that the allocation dedicated for the poor people may also be given to the non-Muslims that do not stage hostility towards Islam. Dr. Yusuf al-Qaradawi is among those that hold this view (refer to al-Qaradawi, Fiqh al-Zakah, 2/ 707, Beirut: Muassasah al-Risalah). In addition, a part of the zakat can also be given to the non-Muslims under the allocation for mualaf (new converts) mainly with the objective of alluring their heart to Islam. Regardless if the person is poor or not, it is allowed for a non-Muslim to be given a part of zakat if by doing so, it can bring them closer to Islam.

In my previous article, I have elaborated this specific issue. However, our definition on the term ‘mualaf’ is so restricted that we fail to utilize the zakat to be an important role in our agenda of da’wah. It is not surprising if the zakat fund is in excess every year while at the same time, the problems of our ummah keep increasing.

In the old days, some considered it bad if a bier of a non-Muslim passed in front of them. However, it is stated in a hadith: “There passed a bier before the Holy Prophet s.a.w. and he stood up (to pay his respect). He was told that he (the dead man) was a Jew. Upon this he remarked: Was he not a human being or did he not have a soul? (Reported from al-Bukhari and Muslim)

This kind of fine moral ethics should be illuminated to the non-Muslims so that they look up to our Prophet. Let’s not try to correlate this religion with elements of terrorism.

Our mosques should have the same functions as the mosques during the time of the Prophet s.a.w. It was allowed for non-Muslims to enter the mosques and listen to lectures or religious talks or for the needy to receive financial aid. Mosques are supposed to be opened for non-Muslims to enable them to get to know Islam, to witness the devoted deeds of the Muslims and to receive harmonious information regarding Islam. This was exactly what happened during the time of the Prophet s.a.w.

All diplomats, Muslim and non-Muslim alike, from all corners of the world came to meet with the Prophet s.a.w in his mosque. As for us nowadays, if there’s a non-Muslim enters a mosque or sit to observe the deeds of Muslims in a mosque spontaneously a narrow-minded kind of thinking will activate.

There are many more to be discussed here. I’d like to suggest that we include in our syllabus of religious study in mosques and schools an explicit topic of jurisprudence or Islamic ethics in interacting with non-Muslims. This is with a hope that the light emitted by the splendor of this religion of ours will be able to shine through and be seen by them.

Does Islam when it comes to the governance of human affairs promote inflexible, rigid and a male-dominated viewpoint instead of a flexible, fluid and humane view of human foibles?

I went to Thailand and realise that the latter viewpoint is very prevalent in the country... if it were an Islamic Republic, i am sure Thailand wouldn't be such a place of refuge for so many people of so many different nationalities and tribes..

assalamualaikum to all

^ its name is khilafa. dear,
its all depends to people in its nation.
if all ppl want it, there is nothing wrong to become moslem country.

but if majority dont want it, then don't be a khilafa,
because its doesnt reflect what majority people want.

thats what i call democracy, freedom to have his/her own ideology.
and not necessarily it reflect to what you see in afghan or taliban regime.

this one maybe directed more for moslem and other believers but feel free for nonbelievers to read

since begining, mostly religion in each country has religion faction (eg : chatolic, shia, sunni) , which is really close in political world. the more people the have
the more chance their position in goverment seat. the more followers they get .
at that time religion become the main source of knowledge and culture. which is its a good things.

but
its also, easily manipulated by certain people intentionally or unintentionally.
this will turn the uneducated and poor people become their follower easily, because their translation or tafsir
are more "into" them. word like revenge, punishment, for good is elaborated.
in christian word like wine , or any erotic things also elaborated and exagerrated.
so many of them will easily believe without asking why should I.


this is the begining, of people more fear to human than fear to God.
and any prophet I believe will be saddened knowing so many people try to alter Their journey and their lives as well as the religion itself.

if any different thought or
any disagreement,of this, will affect the positions in society for People who used religion as a source of knowledge and culture also wealth (at least at that time.)
. they just dont want to lose it, i mean losing ... people


thats why many MANY MANY MANY, relligious, open minded, and inteligent person who try to go further understand their God, and seeking more for His beautiful gift
has marked as Infidel, blasphemy, extremist and ended prison or death. and even worse, holy war occur.



even little disagreement, example like this : the famous propeth story has been told in "prince of egypt" that his miracle is God split that deep nile river , and make a path inbetween for Moses and his follower.
to escape from king fir aun. then after Moses manage to escape, the splitted water collided and become deep river.

for people might have different explanation like my grandfather :
geographically Nile river which is connected to mediteranian sea was shallow at that time(when Moses live), thats why Moses and his people can pass the river. (no hitting rod for miracle etc)
but even shallow river can become really dangerous to cross when it tide.
http://en.wikipedia.org/wiki/Tide
a lot of people underestimate tidal forces, and cause lots of casualties. tidal changing can be really fast and you wont realized it until its force take you in.
thats how firaun and its follower drown while they tracking moses in the same path.
http://www.lbp.police.uk/press_release/art...ly%5C22%5C2.htm

thats why my gramp believe that "exact Timing" is the actual miracle from God that given to Moses/Musa,
any faster that firaun king will after him, slower he and his follower will drowned by the force of tidal wave in nile river.
it more make sense isn't it?
again, there was possibilities people might exaggerate the story ....

but that kind of little different thought might made people accused my gramp an infidel, at least in less educated society.

this one is famous quote :




einstein also believe that God doesn't make world randomly it has a pattern.
I think many scientist still motivated by religion and yet they dont let their religion thought limit them to explore science.





unfortunately the concept of manipulation to gain followers has been adapted into new culture called communism, capitalism etc.




btw thats all
waalaikum salam, jrockerz proudly Moslem

jrockerz... thanks for your great post...


that is true that in history, many leaders have used religion not as a source of wisdom but rather as a tool for wealth and power. they are attached to power and wealth or kin/tribal glory.

i noticed u posted Albert Einstein's statements on mysticism and awe of natural wonder n beauty. The talks not against scientific logic or rationality but rather he reminds scientists not to be forgetful of struggles in life - the attachments and hatreds - but to be compassionate about life in general and feel interconnected to the universe. This compassion is not lacking in most scientists, i believe most scientists are as spiritually in touch with the universe as the holymen on this earth.

between a scientist n a religious holymen, i find it easier to talk to the scientist because they are by nature more open-minded to investigation of the phenomenon of nature. their vocabulary is more wider to describe certain facts and doubts.. they do not necessarily make a judgment as to whether something is innately good or evil, they leave the narrative open for more scientists or poets to finish the description.. with holymen, it's different, the book is finished, the narrative ended, the story cannot be investigated and retold with wider concepts and spirituality..

i dunno.. i am disillusioned with the holymen and would choose the scientist anytime.. whatabout U?

hehehe dont worry I m not here trying to compare religion, or spreading religion, but for me,

holymen is more into spiritually connected
while scientist is more into physically.

you dont get science and living breathing surviving and improving technology in real world by just the Holy book.
But I think morality and any spiritual goodness are based on religion, even human right are based on religion foundation and adapted into multicultural society.

as for priest or imam, without a proper worlds education and prior logic, its impossible to practice religion properly.
in result they will translate every single word that written in holybook as it is, which is for me is also wrong.
they might practice the rule that based on 1st or 7th century, brought into other culture. and bring followers into extremism and crusade.


but,
if I trust my morality fully to scientist :
i'd make a nuke, and bomb hiroshima and nagasaki .
based on my calculation and for better future, it helps to reduce the population growth.
many of living being are sacrificed in the name of science.
in conclusion scientist without a proper moral education will potentially bring destruction also


again, scientist and priest/imam both are human being. they are not Prophet nor The God.
so,what about me? for me personally, interconnection between science(real world) and religion(spiritual world) is make me more human.



bonus :
more video about einstein
http://www.pbs.org/wgbh/nova/elegant/

hmmmm

for moslem, how do you celebrate Aidil Fitri alone in western country?
I really miss public Sholat(praying) and salam with lots of ppl in my country ...

who is more lonely? the scientist or the man praying in public Sholat????

The vast attitude in receiving opinions is necessary for modern Muslims

By Dr Mohamad Asri Zainul Abidin
Mufti from the State of Perlis, Malaysia

Those who are fanatical with the ideas of a certain individual would refuse to listen to the opinions of others even though the other party backs his opinions with strong reasons and evidences. Whereas, in principle, a particular opinion should be accepted not on the ground of sentiments over a certain big name but rather it has to be based on justifications or facts. At present or even in the past, a person would not have a character that is impartial towards the truth and who progresses ahead if he is narrow minded and shuts his mind from accepting reasons and facts due to a certain sentimental feeling.


This kind of attitude is branded as fanatical or obsessive.

Fanatical thoughts have existed in some of the Muslim societies since decades ago to the extent that it brings about animosity among the Muslims. During the era of mazhab (sect of study) fanaticism in the past, when performing the prayers in the Masjidilharam, the Muslims divided them selves into four groups with each group represented each of the four mazhabs. It was as if the prayer performed behind another Imam was null and void. Just imagine how it will be like if that custom continues on until today.

When Allah’s Apostle s.a.w passed away, he left behind his many companions who were considered as qualified grand scholars. However, none of them pronounced that whoever accepted the opinions of any of them then he was not allowed to take the opinions of others. That particular concept had never been proclaimed by the four Caliphs, or ‘Abd Allah bin Masud, ‘Abd Allah bin ‘Umar, or ‘Abd Allah bin ‘Abbas or those other than them despite the fact that they understood the teachings of Allah’s Apostle s.a.w. more extensively.

Unfortunately, when the grand Imams of mazhab emerged such as al-Imam Abu Hanifah (80H-150H), al-Imam Malik bin Anas (93H-179H), al-Imam Muhammad bin Idris al-Syafie (150H-204H), al-Imam Ahmad bin Hanbal (164H-241H) and other prominent figures, all of a sudden there existed among their followers those who were fanatical and stated that whoever took the opinion of any of the Imams then he was not allowed to take the opinion of another Imam.

It is just like the fanatical followers of mazhab Hanafi who protest if the Pakistanis adopt the opinions of other than mazhab Hanafi. Or like the fanatical followers of mazhab Malik who protest if the Moroccans adopt the opinions of other than mazhab Malik. Or like the fanatical followers of mazhab al-Syafii who protest if the Malaysians adopt the opinions of other than mazhab al-Syafii.

By doing that, we clearly contradict our own judgment in that we admit all those Imams are the prominent scholars of Ahli Sunnah but at the same time, we reject their credible knowledge only because we happen to reside in a different region. While in actual, those Imams had never taught us that and furthermore, the countries that exist today were not even formed yet during their times.

A well-known figure, Dr. Abd al-Karim Zaidan said: “The opinions of all credible mazhabs are being accepted by their respective followers on the assumption that those opinions are all correct and can bring them to accomplish the decrees of Allah. It has to be recognized that this assumption is applicable to all credible mazhabs and not only concentrated on one particular mazhab. Therefore, it is not acceptable for the followers of one particular mazhab to assume that all the correct opinions are concentrated in their mazhab only and consequently, deem whoever that contradicts their mazhab is wrong. This is something that had never been stated by any mazhab, never did they link this matter to them selves and never did they consider that the truths were all concentrated in their jurisprudential opinions. How is it possible for their followers to claim as such?” (Dr. Abd al-Karim Zaidan, Al-Sunan al-Ilahiyyah, m.s. 147, Beirut: Muassasah al-Risalah 2002).

In the authentic world of the academics, that kind of approach is considered as contradicting the norms of intellectuality which demands someone to possess a broad mind and to always scrutinize facts. It is a big disadvantage for us to have that kind of attitude which only means that we hamper the progress of knowledge and education just because of differences in names of preferred prominent figures and the region we reside in, while at the same time we’re campaigning for everybody to take advantage of what the rest of the world can offer.

We have organized a campaign for the nation to imitate the way the Eastern people (the Japanese in particular) work even though they are not Muslims. We absorb the knowledge, and with it we progress our country, from the West or the East regardless of the religion background enabling us to advance further. Suddenly, there are those that say; you cannot take the opinions of Andalusi, Syeikh al-Islam Ibn Taimiyyah, al-Hafiz Ibn Qayyim al-Jauziyyah, or the contemporary prominent figures such as Dr. Yusuf al-Qaradawi, Mustafa al- Zarqa, al-Albani, al-Uthaimin or the others because they’re not from mazhab al-Syafii.

While at the same time, the world of the academics acknowledges their competency. If we reject them only because of names, then this is deemed as a type of clannish sentiment or a narrow mindedness. Even more, it is also considered as a betrayal to the field of knowledge as well as a demolition to the academic heritage.

Regarding this issue, Dr Yusul al-Qaradawi clearly stated that: “This fanatical group prohibits everyone who adopts a particular mazhab from diverging from it even in certain matters in which it is clear for the mazhab followers that the evidence provided by the mazhab is weak. It is to the extent that they judge anyone who diverges from his mazhab as lacking of principles. That practice in fact obligates something that is not obligated by Allah s.w.t. It is like they consider the Imams of mazhab as having the authority to formulate a religious teaching and that their words are religious evidences which have to be hold on to and cannot be refuted. This clearly contradicts the teaching of the Imams of mazhab itself as they essentially prohibited people from blindly adhere to their words or those of others.

This also conflicts with the standpoint that was adopted by the salaf (earlier generations of Muslims) which comprised of the Apostle’s companions and those who lived after the companions in the whole duration of the earlier centuries that were considered as the unsurpassed centuries and the closest to the Apostle’s guidance. Therefore, the grand Ulamas of our Muslim society and their muhaqqiq (analysts) object to the extreme behaviors in following a particular mazhab that resembles the deeds of the people of the Books who treat their priests and clerics as gods other than Allah.” (Dr. Yusuf al-Qaradawi, Al-Sahwah al-Islamiyyah bin al-Ikhtilaf al-Masyru’ wa al-Tafarruq al-Mazmum, pg. 202, Kaherah: Dar al-Sahwah)

The views of a mazhab are mostly ijtihad (judgment) that are open to be assessed by others. Therefore, we have the right take on other view that we perceive is closer to facts and is able to interpret the genuine features of Islam. For example, the opinion of mazhab al-Syafii that allows a man to marry his daughter conceived out of wedlock, most probably, is not appropriate to be defended especially when we intend to enlighten the world on Islam. Will Islam that prohibits a man from marrying a woman just because of kinship by suckling allow a man to marry his daughter from his act of adultery? (refer to: Ibn Taimiyyah, Al-Fatawa al-Kubra, 3/200, Beirut: Dar al-Kutub al-‘Ilmiyyah 1987).

Similarly, if the earlier opinion of Ulama al-Syafii that requires every business transaction to include a declaration stated by both buyer and seller is maintained it will definitely be difficult for us to buy drinks or foods from the existing sophisticated vending machines. Furthermore, there exist many matters that require a Muslim to judge things from the outside of his mazhab framework especially in matters regarding to relations with non-Muslims, zakat (obligatory charity), wakaf (communal donations), marriage and many others.

Moreover, religious views which are difficult to be implemented and produced without evidences from al-Quran and al-Sunnah should be avoided specifically for the benefit of the modern generation who is starting to get phobic over the religion. This is even more crucial for the ones who just newly embrace Islam. Dr. Yusuf al-Qaradawi once stated: “One important fact for you to recognize is that the ruling for the masses to adhere to any of the Imams of mazhab is that it is permissible with some specified conditions. It is not something that is obligated unlike what is being stated by the later generations. This is because there’s no obligation unless it is obligated by al-Kitab and al-Sunnah.

This is the way of the companions and whoever that follows them in a good way during the time of the best centuries. Allah saved them from this condemned taklid (blind adherence). The best person to be freed from being tied to a mazhab is someone who has just embraced Islam. Thus, there’s no significance in obligating onto him something that is not obligated by Allah. He can ask for the opinion of anyone among the Ulama if he desires so. It is obligated to write for them books containing jurisprudence that is undemanding without being tied to a certain mazhab.” (Dr. Yusuf al-Qaradawi, Kaif Nata’amal Ma’ al-Turath, pg. 83-84, Kaherah: Maktab Wahbah 2001).

The prominent figure of jurisprudence Dr. Wahbah al-Zuhaili said: “As stated by the majority of Ulama: It is not compulsory to taklid to a particular Imam in handling all problems or all occurrences. In reality, it is allowed for a person to taklid to any mujtahid (a scholar qualified to make ijtihad) that he prefers. If he persists in following a particular mazhab such as mazhab Abu Hanifah or al-Syafii or others, it is not compulsory for him to carry on doing that all the time. In fact, it is allowed for him to move from one mazhab to another. This is because there is no obligation other than those that are obligated by Allah and His Messenger.

Allah and His Messenger did not compel anyone to follow a particular Imam of mazhab. Allah only obligates no other than for His subjects to follow an Imam without restricting them selves to a particular personality. Allah says (translated as): Ask those that possess knowledge if you do not know. This is because those that asked for a ruling during the time of the companions and the tabien (successors of the companions) were not tied to a particular mazhab. In addition, they asked for the opinions of anyone who qualified and did not attach them selves to a particular individual. Therefore, this is an ijmak (consensus) from them that it is not compulsory to follow a particular Imam or mazhab in all conditions. Essentially, the view that deems it is compulsory to persist in following a particular mazhab leads to difficulties and constrictions whereas the existent of mazhab is supposed to be an indulgence, advantage and blessing.

This is the most prevalent opinion among the Ulama of Islamic Jurisprudence. Therefore, we can clearly conclude from this opinion that the most sound and accurate standpoint among the Ulama of Islamic Jurisprudence is that it is not obligatory to persevere with the teaching of a particular mazhab. It is allowable for a person to contradict an Imam of mazhab who he attaches himself to and take the opinions of other Imam. This is because to persevere with the teaching of a particular mazhab is not obligatory – as explained before. Based on this, in principal, there’s no inhibition whatsoever in this era to choose whichever ruling specified by the different mazhabs without having to be attached to the whole teachings of one specific mazhab or its details.” (Al-Zuhaili, Dr. Wahbah, al-Rukhas al- Syar’iyyah, pg. 17-19, Beirut: Dar al-Khair 1993).

Prior to this article, many of my writings have elaborated that the tendency for attaching or narrowing to one particular opinion without considering the corresponding evidences and logics will make us unintelligent and even more, it contradicts to the divine characteristic of Islam that prefers easiness for its followers. For example, there are those that are feeling apprehensive about eating from the dishes of non-Muslims, worried that it may have been in contact with pork and have not been washed seven times with water containing soil.

I say, firstly; we should not be speculating about things that we have not witnessed first hand. Secondly; the opinion that obligates us to wash traces of pork with water containing soil is only an opinion of some mazhab while the majority of Ulama judged that it is adequate to wash it with water only without having to mix it with soil. There isn’t any evidence indicating that it is obligatory to wash traces of pork seven times including with water containing soil. This opinion was supported by a prominent figure in mazhab al-Syafii, although the opinion contradicts that of his mazhab, al-Imam al-Nawawi (deceased in 676 H) who discussed the teachings of his mazhab extensively and whose masterpieces are being utilized to a great extent around the Malay Archipelago.

As stated by Sadr al-Din Muhammad bin ‘Abd al-Rahman al-Syafii (deceased in 780H): “The ruling for pigs is similar to that for dogs. Whatever that is contaminated by both has to be washed off seven times. This is the most known opinion of mazhab al-Syafii. Al-Nawawi said: It is more accurate, based on evidences, to just wash the contamination of a pig once with water without soil. This is the opinion of the majority of Ulama and this is the opinion that is employed. It is because things are originally not obligated unless there is religious evidence indicating that it is.” (Sadr al-Din Muhammad bin ‘Abd al-Rahman al-Syafii, Rahmah al-Ummah fi Ikhtilaf al- Aimmah, pg. 9, Beirut: Dar al-Kutub al-‘Ilmiyyah 2003).

To me, this opinion of the majority of Ulama, besides the fact that it is the stronger opinion, makes it easier for us to deal with our daily life affairs especially for those that frequently have to eat at the hotels, in airplanes, visit the neighbors or friends who are non-Muslims. What’s more, the ruling issued a few years back that stated whoever accidentally ate sausages made of pork should drink water containing soil could not possibly be accepted by the sensible mind much less by the religious system. That kind of statement should not be published by the media as it could disgrace the Muslims. None of the companions were told by the Prophet to drink water containing soil when they embraced Islam. We should be more open-minded in digesting the evidences presented by others. Indeed, the version of Islam that is represented by a narrow interpretation is difficult to be marketed to the modern community.

Simplify the approach of Islam, do not make it exclusive

By Dr Mohamad Asri Zainul Abidin
Mufti from the State of Perlis, Malaysia

It is indeed very heartbreaking to witness a certain group of people saying: “It is difficult to understand Islam and we don’t have the time for it since there are a lot that need to be done in this young age. We’ll just wait until we get older.” This statement is essentially an outcome of their wrong perception on Islam, thinking that Islam is a religion that is difficult to understand and to practice.


This perception in turn is conceived because the method being employed to teach Islam is intricate, and it is also due to its content that is purposely being complicated by certain groups. We certainly admit that it is not easy to become experts in the field of Islamic knowledge, or even in any kind of fields of knowledge for that matter. However, to understand and practice Islam in general is easy and can be attained by people of all levels. If not, how it is then possible for Islam to function as a universal religion that is sent down to all regardless of personal and educational background.

Indeed, to make the religion easy in a true sense of the word such as practicing it carelessly and not meeting the requirement stipulated by the authoritative texts of al-Quran and authentic hadith is an offense to the religion. On the other hand, to make the religion difficult and troublesome to the extent of crossing the limits provided by the religious authoritative texts is also wrong.

Allah says in surah al-A’raf verse 157 (translated as): “Those who follow the Apostle, the unlettered Prophet, whom they find mentioned in their own (scriptures),- In the Law and the Gospel;- for he commands them what is just and forbids them what is evil; He allows them as lawful what is good (and pure) and prohibits them from what is bad (and impure); He releases them from their heavy burdens and from the yokes that are upon them.”

Allah says again in surah al-Baqarah verse 185(translated as): “Allah intends every facility for you; He does not want to put to difficulties.”

Allah also says in surah al-Nisaa verse 28 (translated as): “Allah doth wish to lighten your (difficulties): for man was created weak (in flesh).

I don’t wish to discuss the group who is imprudent in practicing the religion which has been extensively talked about by our religious teachers. We pray may Allah grant those religious teachers high rewards. Instead, I would like to discuss the attitude of a certain group who tries to project Islam as a religion that is so difficult to absorb and as if none will reach the plateau of Islam except for a few people only. Therefore, the rulings being taught by that group seem to be so difficult to comprehend, much less to be applied.

Just take a look at the case for the Hajj, it only takes a few days to perform but its related course is being held for months. It is taught in such a way that performing the Hajj seems to be a very complicated task and this is due to many factors. One factor is because of the add-on religious teachings causing the masses to be confused and to feel incompetent since they are forced to memorize various recitation and rule in performing the Hajj while most of it has never been taught in any of the authentic hadiths of the Prophet s.a.w.

For example, they specify a variety of special recitation for each round of tawaf (circling the Kaaba). Then, they make a business out of it by selling books or certain gadgets to assist those who are unable to memorize the recitations. Likewise, there is also a tendency among some of our religious educators to hastily judge a certain religious ritual as prohibited and void, such as judging a marriage vow is void if the groom is short of breath while declaring it, a prayer is void if the person made more than three movements, a fasting is void if the person goes for a swim or the likes of it when all the while, the authoritative texts of al-Quran and al-Sunnah do not specify as such.

In addition to that, there is also the penchant of trying to detail out matters unnecessarily causing people to get more confused. For example, they specify the prerequisites to ensure that the intent made before performing the prayer can be judged as valid and there are as many as twenty prerequisites. This is utterly fabricated and causing people to not understand the concept of intent further but instead, making the concept more blurry.

Whereas, it is understood that every activity a person performs consciously always is initiated by intent. Therefore, we would specify ‘murder with intent’ even though the murderer did not announce the intent out loud before committing the murder or memorize the prerequisites for validating his intent. Unfortunately, as a result of erroneous teachings, a person will pronounce the takbir (a phrase to glorify Allah) many times in starting his prayer mainly because he purportedly is not able to validate his intent.

Rationally, if he does not intend to perform the prayer, how then can he be present amongst the lines of people who are about to perform the prayer? Similarly, there is also a tendency to overly detail out the types of water used for wudhuk (cleansing oneself prior to performing the prayer) and it takes months to discuss whereas the prayer needs to be performed five times in a day. This is one of the main reasons why some newly Muslim converts do not perform the prayers in months since the class on prayers will not start until the discussion on wudhuk has been completed.

This kind of approach makes it appears as if Islam is only made exclusive for a certain group of people. While for the others, they are just considered as the group who have to do blind taklid (adherence) due to their supposedly incapability of understanding anything about the religion since their level of thinking is incapable to grasp it. Actually, the problem is not about people’s incapability but rather, it is about the teaching approach being adopted by certain groups that traverses the guidelines provided by the Prophet s.a.w that subsequently contradicts the logical thinking of a human being.

This deviates from the commands given by the Prophet s.a.w who said: “Religion is very easy and whoever overburdens himself in his religion will not be able to continue in that way. So you should not be extremists, but try to be near to perfection and make people happy. (Reported by al-Bukhari)

This approach adopted by the Prophet s.a.w was simple and enabled as many people as possible to have a sense of belonging in Islam. As an example, the Prophet s.a.w criticized an Imam for extending the duration of prayer he was leading without taking into consideration the various conditions of people following him from behind. The Prophet s.a.w said: “O people! Some of you make others dislike (good deeds, i.e. prayers etc). So whoever among you leads the people in prayer, he should shorten it because among them there are the old, the weak and the busy (needy having some jobs to do). (Reported by al-Bukhari and Muslim)

The complicated approached mentioned above gets really extended even as far as into the study of aqidah (faith). Some discussions on aqidah are influenced by ancient philosophy that sometimes does not lead to the strengthening of aqidah but instead causes mind fatigue and mystification. Some debates are on the issues of the opposite of Allah’s existence is non-existence, of hearing is deaf, of seeing is blind or issues on the fact that Allah does not have any mass nor elements and the likes of it. It was then followed by theories on philosophy that is bewildering. And so the youngsters get tired in trying to understand it and even the teachers sometimes cannot understand it. In order to avoid from being questioned, the teacher will then say: “Whoever asks a lot of questions, it indicates that his iman (belief) is weak…”

Therefore, it is not surprising to hear a newly Muslim convert asks with much confusion: Why is it that God exists but after being opposed to, He does not exist? The true essence of aqidah is lost amidst the incapacitated debates on philosophy.

Aqidah in Islam is a subject that is pure and easy to understand. Just read the al-Quran and al-Sunnah and examine the discussion on aqidah in those two divine sources, and you’ll find that it is clear and concise. With only a few verses such as the contents of surah al-Ikhlas, al-Quran clarifies the concept of aqidah without imposing much difficulty.

In the teachings of Islam, the topics of tauhid (oneness) and aqidah are the simplest and easiest to comprehend. This is because a sound comprehension on aqidah is compulsory including for those that are illiterate, from the badawi (nomads) in the deserts right to the academics and intellectuals. Therefore, it is not surprising to see that during the times of the Prophet s.a.w, the delegations sent to meet him and to learn from him in a matter of days were able to Islamize the whole tribes once they returned. It was because the concept of aqidah taught by the Prophet s.a.w was clear and easy. If indeed the debates on aqidah have to be difficult and rigid, how it is then possible for the masses who are illiterate or do not possess high intellectuality to comprehend it?

Dr. Yusuf al-Qaradawi stated: “In addition, the discussion on philosophical knowledge, though is very deep and tires the mind in trying to understand and master it, is not considered as (a study of) aqidah. More than that, the discussion on philosophical knowledge has been influenced by the thinking and way of the Greeks in resolving the questions on aqidah. Thus, the Imams of Salaf (earlier generations) condemned the philosophical learning and its disciples and acted strictly towards them.” (Al-Qaradawi, Thaqafah al-Da’iyah, pg. 92 Beirut: Muassasah al-Risalat (1991). Because of that – probably – the missionary work of Islam in our country does not flourish but instead, it is the story on people renouncing Islam that is being propagated.

The process of mending the aqidah as shown by its records is also failing. This is because we tend to be more philosophical in discussing it rather than basing the discussion on al-Quran and al-Sunnah. Therefore, please read books that clearly guide the mind and soul on aqidah in an inherent manner and not through incongruous talks on philosophy.

There are many young people and professionals that attend my classes. I tell them to be present dressed as they usually do and just try to understand the message that is being conveyed. You are not compelled to put on skullcaps or long garments. Just wear anything that you feel comfortable in. Putting on skullcaps is not a prerequisite for entering the mosques.

Let us not put any irrational prerequisite in studying the religion or else, the information on Islam will not reach as many people. Or probably, the prerequisite will eventually be regarded as a religious ruling itself that in the end will be made obligated unconsciously. Just take a look at some of our Muslim women. Even though they have properly covered the aurat (parts of the body that should not be displayed), they would still feel it difficult to perform the prayer without putting on the telekung (special dress that covers the whole body for performing prayer). There are those that even feel they cannot perform the prayer at all if they don’t get to wear the telekung whereas it is only a customary fashion practiced around the South East Asian region. In truth, you can perform the prayer with whatever that you have on as long as it covers the aurat.

Similarly, some books or films tend to portray a pious person within a very narrow scope. Always, a pious person who practices Islam is shown as someone who lives isolated from others and dresses differently. The character that is commonly projected to represent a pious person is as a man wearing a turban, holding a string of beads all the time and does not mingle with normal people but instead, always walks alone. Supposedly, that is how a wali (pious devotee) looks like. Did the Prophet s.a.w and his companions have that kind of character that we can identify it as the attribute of a pious person? Doesn’t walking around holding a string of beads all the time epitomize arrogance in worshipping?

That was why al-Imam Ibn Jauzi (deceased in 597 H) criticized some of these characteristics by stating: “Among the group of zuhhad (practice Sufism), there are those who wear tattered clothing that are not mended, and let their turbans and beards to look untidy just to show that they do not favor the worldly affair. This is considered as riak (showing off).” (Ibn Jauzi, Talbis Iblis, pg. 179-180, Beirut: Dar al-Kutub al-‘Ilmiyyah).

Even worse, the projection of such character will make it seems like Islam is impractical for all humans but rather it is for a few supernatural being only.

Similarly, sometimes books on spirituality depict the method to bring oneself close to Allah seems very difficult as if it is not attainable by a normal human being. The one who practices Islam is like maksum (guarded from making mistakes) and resembles the angels, and are liberated from the worldly affair. This kind of depiction can hamper the spirit of the masses in submitting to Islam whereas the life of the Prophet s.a.w and his companions was not like that at all.

Dr. Yusuf al-Qaradawi criticized a few opinions of al-Imam al-Ghazali r.h by stating: “The things that can be comprehended from the collections of books on Sufism written by al-Ghazali that contain a strong influence of zuhhad – though indirectly – is that an exemplary soul in the eyes of al-Ghazali and those who practice Sufism is not a character that was known by the companions r.a that was comprehended from al-Quran, al-Sunnah and sirah (historical accounts). An exemplary soul as comprehended by the companions is a person who blends both the worldly and afterlife affairs, both the rights of his body and of his God, both the effort to upgrade his inner self and to serve the community, both the desire to indulge in the worldly luxury and to show grateful to Allah s.w.t, both the effort to worship and to walk around and proliferate throughout the face of the earth to find the fortunes bestowed by Him, who works for his world as if he’ll live forever and work for his afterlife as if he’ll die tomorrow.” (Dr. Yusuf al-Qaradawi, al-Imam al-Ghazali: Baina Madihih wa Naqidih, pg. 164, Beirut: Muassasah al-Risalah).

When a reporter asked me whether a certain medicine is judged as haraam (prohibited) since supposedly it contains certain impurity, I answered: “That is how we will progress if we are too engrossed in looking for things that are judged as haraam while at the same time, we don’t strive to become producers ourselves. Thus, our Muslim society will become more restricted because there are rulings of haraam in so many circumstances. Before answering the question I’d like to say that we are all living in a haraam (sinful) situation because we always depend on others and do not perform our fardu kifayah (obligated to all until at least one person realizes it) responsibility in liberating the Ummah. In the end, the world community will pronounce that we are a society that only knows how to judge things as haraam but is incapable of manufacturing the products that benefit humankinds.”

In our effort to attract people from all level to come close to Islam, let us present to the community the Islam that is easy and practical, whose feature is like the one being shown during its majestic period that is the era of the Prophet s.a.w and his companions. If not, this divine religion will become very exclusively owned by a certain cluster only and will be abandoned instead by the sea of ordinary people who are in a state of asphyxiation.

O world! Islam is not a religion of terrorism

By Dr Mohamad Asri Zainul Abidin
Mufti from the State of Perlis, Malaysia

It is almost every week that I receive visits from various groups of impressive ‘labels’ from all corners and most of them are not Muslims. A huge number of them are avid readers of my writings. They ask for my opinions concerning a variety of issues. Among those that become the focuses of the non-Muslims is the issue of violence or terrorism.

As a result of the education generously provided by the international media, they seemingly perceive that there’s a close relation between Islam and terrorism. They asked; why does Islam allocate a learning chapter called Jihad (holy war) that in the end brings about a violent situation in this world?

I replied by asking them back a question; since when did you start to feel that the issue of terrorism is related to Islam? They answered; since a few years back, specifically since the September 11 incident. I asked again; the Prophet Muhammad s.a.w was appointed 1,400 years ago and his teachings had been spread to almost all over the world and had once contributed to the erection of a great civilization. Why is it that only today you hear about terrorism and Islam?

And then, what is your definition of terrorism since the media brands the Palestinians as terrorists while at the same time the Israelites are killing women and children everyday but are not labeled as terrorists?

What method do you use in concluding that the Iraqis who are killing the American soldiers are terrorists while at the same time the Americans are bombing and intruding their country, raping and killing their family members and yet they are not enlisted into the circle of terrorists?

Under what definition is the action of capturing hostages done by a few groups of Muslims considered as inhumane criminality while the action of the Americans in detaining so many Muslims without any proof is not being propagated as a cruel act of terrorism?

If we count the number of Westerners perished due to sectarian violence created by those who claim themselves as Muslims and compare it with the number of Muslims killed by the sophisticated American weapons and their allies, which number is higher?

What basis do you use in assigning Islam the image of terrorism just because of the actions of a few groups that are being correlated to Islam, but you don’t see the image of terrorism in Christianity and Judaism while their acts of terrorism are being performed by their respective followers who attribute themselves to a government and by an authority sanctioned by them?

Finally I said; in actual no one agrees to terrorism, it is only the western media that has been one sided in defining terrorism and who the terrorists are.

Since a long time ago Islam has been spreading justice and fairness among humans. Just observe that there are so many groups of non-Muslim minorities who are able to live in the middle of Muslim communities all over the world. Just take a look at our country, Egypt, Jordan, Indonesia and other countries. Though there are a few shortcomings but they are not being tortured or their blood is not being spilled brutally.

On the other hand, the same condition does not happen to the Muslim minorities in most countries. Look at the fate of Muslims in Bosnia, Burma, Russia and a few other countries. Moreover, in the Malay community, the non-Muslims are able to do business and prosper in the middle of a Muslim Malay community but it is hard to find the opposite condition.

My point is terrorism or spilling the blood of people from different religions is not the demeanor of a Muslim and it is definitely not the teaching of Islam. How it is then possible to equate terrorism with the teachings of Islam whereas if carefully observed, it is clear that the rulings on war in Islam is very strict.

Even before the Geneva Convention exists, Islam since 1,400 years ago had put forth various disciplines and rulings concerning warfare. Even if the Geneva Convention does not exist, the Muslims are compelled to abide by the rules Islam stipulated in tackling war. In Islam, discipline in warfare is not only to preserve the reputation of a government but it is more for adhering to the commands of the religion.

War is not for spilling blood but instead it is for upholding the truth and justice. Allah says in surah al-Baqarah verse 190 (translated as): “Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loveth not transgressors.”

In a hadith reported by al-Bukhari and Muslim, the Prophet s.a.w mentioned: “O ye men! Do not wish for an encounter with the enemy. Pray to Allah to grant you security; (but) when you (have to) encounter them exercise patience (be firm and do not move back).”

Because of that, Islam specifies that killing is only for the battlefield. Only combat those who are involved in war. The enemies who do not participate in war are neither combated nor killed.

To ensure that the emphasis on discipline during a war is being fulfilled, the Muslim scholars elaborate it in detailed and make it as the main focus so that the blood of the following groups is not spilled:

First: Women who do not join the force in war and children. In a hadith from Ibn ‘Umar, he said: “During some of the crusades of the Prophet, a woman was found killed. Allah’s Apostle then disapproved the killing of women and children.” (Reported by al-Bukhari and Muslim)

Second: The elderly and sick people. They are not killed unless it is suspected that they are involved in the actions and planning of the war. This particular ruling is inferred from the case of women not assisting in the war.

Third: Those who are worshipping in houses of worship. Its evidence can be derived from the narration of Ibn ‘Abbas, who said: “When the Messenger of Allah sent out an army, he would say to them: Go out (into the battlefield of Jihad) in the name of Allah, fight in the way of Allah whoever denies Allah. Do not breach any agreements, do not steal from the possessions gained in war, do not mutilate the deads, do not kill children and the members of houses of worships. (Narrated by Ahmad, Ahmad Muhammad Syakir said that this hadith is hasan (good))

Al-Syaukani said (deceased in 1250 H): “This hadith provides the evidence that it is not allowed to kill anyone among the non-Muslims who only performs acts of worship such as the priests because they do not pose any threat to the Muslims.” (Al-Syaukani, Nail al-Autar, vol. 8, pg. 74, Beirut: Dar al-Jil)

Fourth: The workers and peasants. The majority of Ulama state that they are not to be killed. Its evidence is in the hadith of Hanzalah al-Katib who said: “We were with the Messenger of Allah on an expedition, and we passed by a woman who had been killed. At that time, people were gathering around her body and they let him through (to see it). He said: She did not join the war. Then he sent a man and said: Go to Khalid Ibn al-Walid and tell him: “The Messenger of Allah has sent a command by saying: Do not kill children (in another narration: women) and ‘asif (hired servant).”” (Narrated by Abu Daud, Ibn Majah and Ahmad. Al-Albani verified is as sahih (sound). Refer to Al-Albani, Silsilah al-Ahadith al-Sahihah, vol. 2, pg. 314, Riyadh: Maktabah al-Ma‘arf li al-Nasyr).

Hired servants are those whose only duty is to prepare food, or clean the camps of the army or the likes of it. As long as they are not involved directly in the war, they are not to be killed.

Fifth: The envoys and diplomats. ‘Abdullah bin Mas’ud said: “It pertains to the Sunnah (practices and teachings of the Prophet) that envoys are not killed”. (Reported by Abu Daud, Ahmad, al-Bazzar, Abu Ya’la. Their chain of reporters is considered as hasan (al-Hathaimiy, Majma’ al-Zawaid, vol 5, pg. 314, Beirut: Dar al-Rayyan))

After you witness all these strict rules, is it still likely that you would accuse Islam of promoting bombing in public places? If that action is purportedly performed in the name of Islam, that is instead a betrayal to Islam. After Islam had prohibited all these actions, is it reasonable for the western media to still correlate violence with Islam while at the same time they do not equate the cruel acts of the Americans with Christianity or the Indians with Hinduism or the Israelites with Judaism? This is even though the authoritative text in prohibiting violence is not as clear in other religions as compared to Islam.

After acquiring a full understanding of the fact that Islam opposes zealous violence, the West should start asking; if indeed it is true that there are Muslims who are doing it then it only means that they are not able to restrain themselves to adhere to the disciplines of Islam, why is it happening then? I’d like to reiterate that Islam is not responsible for any mass murder.

What has been happening is actually an action that is out of control. This happens when emotion overrules the mind and misconstruction dictates the actions. It can’t be denied that this excessive and irrepressible emotion kicks in due to the evil and violent attitude displayed by some western power towards the Islamic world specifically in Iraq and Palestine nowadays.

When someone who is normally behaving well suddenly becomes violent, we should be asking for the reasons. Islam is unlike those western movies that endorse the violent acts performed by the heroes in the name of revenge but if the world desires a solution for eliminating a disease, we must cure the cause of the disease.

Then they asked me again; why is there a need to have a chapter on Jihad in Islam? This can cause tension between other religions. I said; if you look at Islam as a religion that only manages mosques, surely then it is weird to discuss the topic of Jihad. However, Islam is a complete religion that covers all systems of life.

Being a comprehensive religion that deals with various issues such as the economy, education, administration, education and many more, it is not possible for Islam not to discuss the issue of warfare. If that is so, it demonstrates how inadequate the system of Islam is. In other words, it would mean that Islam purposely lets the splendor of the system it builds to be infringed or destroyed.

We should be aware of the fact that wars have been occurring in the whole of human history. This is because when there is a group who tends to act violently and oppress others, or likes to use violence as a solution for everything then war will definitely set off. Subsequently, the oppressed side will be dragged along into the arena of war that is imposed on them.

For the sake of defending themselves they are forced to endure it as is happening in Iraq and Palestine. Therefore, we can see that every country will form its own military force because it is a basic necessity. Even if it is not for waging war to others, it is for protecting its border and sovereignty.

This is because a congenial attitude and being favorable to all parties are not able to guarantee that a particular country would not get attacked. The sentiment of greed and voracity that exists in other countries will threaten certain countries even though there is a diplomatic fortress being built. For that, each country is establishing its own military training and systems.

Clearly, discussing the issue of war and weaponry does not necessarily depict violent characteristic or terrorism. On the other hand, it is a necessity in living as a community. Furthermore, war that is waged for upholding the truth conforms to human nature.

This is the reason why films on war that depict victory on the side that is considered as truthful are favored by the world community. Therefore, Islam is a comprehensive religion. It comes to resolve the quandary of humans’ life at all levels. Because of that, it is impossible for Islam not to discuss the topic of war or as it is called – in terms of definition – Jihad qitali or Jihad warfare.

Why is it that just because there’s a chapter of Jihad in Islam this religion is convicted as terrorist but the military system established by every country especially the West is not considered as terrorist? Or, why is it that the Hollywood film producers are not convicted as terrorists? I would like to remind that because this chapter of Jihad is clearly stated in al-Quran and al-Sunnah, Muslims are not allowed to deny it. To deny the battlefield of Jihad means denying the authoritative texts of Islam. However, Muslims must clarify to the world in the correct manner the meaning of Jihad in Islam. Is it possible for Islam to discuss the issues of state affairs but suddenly not mention the topic of military?

What have been happening today are merely a few groups of Muslims who are exploiting this chapter of Jihad warfare or are traversing the disciplines stipulated by the religion. The Islam that is authentic objects their actions altogether.

However, to the Muslim countries that are being attacked by the imperial power, will the world then tell the Muslims; you are supposed to just be quiet about it and not to defend yourselves since that is Jihad and Jihad is an act of terrorism? Is this what you call a universal justice?

As the Arabs are saying it, “He hits me but he is the one crying. He insults me but he is the one complaining.”

Islam: Between the Malays and the Chinese

By Dr Mohamad Asri Zainul Abidin
Mufti from the State of Perlis, Malaysia

Every so often, our incorrect manner in using a particular term can give a terribly harmful impact in the way other people understand certain issues. Even more unfortunate is if it affects people's understanding on the religion. Based on my observation, among the misconception that implicates the religion is the tendency to substitute Malay as a term for Islam and Chinese as a term for kafir (non-believers). Thus, some Malays describe those who newly embrace Islam as 'embrace Malay' or sometimes they even say irrelevant things such as 'not a Muslim but a Chinese'. As if, according to them, the Chinese epitomize kafir and the Malays epitomize Muslims. Even worse is when they label a Chinese who has embraced Islam as muallaf (new convert) all his life and it sounds even more awful when pronounced with a northern slang as 'Mat Loh'.


As if only the Malays have the potential to become true Muslims whereas for a Chinese person, regardless of how potent his Islam is, he is always regarded as a drifter or 'not genuine'. While the fact is many of the Chinese people who embrace Islam hold sound Islamic value but look at how many Malays who were born in a Muslim family but their grasp on Islam is and should be questionable.

The sarong, traditional Malay suit and sampin (a short sarong worn outside of Malay suit) are not the clothing worn by the Prophet s.a.w. and yet the Malay people regard it as religious clothing mainly because it is of a Malay tradition. True! Islam does not prohibit traditions that do not contradict its authoritative texts. However, there was a time when the Malay people regarded that it was wrong to eat using chopsticks since it resembled the Chinese tradition, even though there is no difference between eating using chopsticks and using forks and spoons as practised by the English people. What was taught by the Prophet s.a.w was to say Allah’s name, use the right hand and eat the part that has been allocated or the nearest. As said by the Prophet s.a.w to ‘Umar bin Abi Salamah when he was just about to start eating, and he was still a boy at that time:'O boy! Mention the Name of Allah and eat with your right hand, and eat of the dish what is nearer to you.' (Reported by al-Bukhari and Muslim)

The Malays will ask a Chinese who has embraced Islam to change his name and replace it with an Arabic name. It is as if the names like Ah Chong, Ah Seng, Lim and Koh represent infidelity. It could be because those names do not sound Arabic, and that is why the Malays feel weird about it. Unfortunately, the Malays do not feel strange over the names like Awang, Leman, Seman and the likes of it and those too are not of the Arabic language. Even many Malay names do not have any meaning in the Arabic language. Worse still, some have bad meanings when translated to the Arabic language and that is acceptable just because those names are the favourites among Malays. Is Malay Islam and Islam is Malay? The Prophet s.a.w did not ask those who embraced Islam during his time to change their names except for those names that have bad meanings. The name ‘Umar itself was used during the times of jahiliyyah (ignorance) and the same name was used after he embraced Islam. It was also the same with most of the companions of the Prophet s.a.w.

I do not object if the Chinese want to change their names. Even more if by changing their names, it will give the impression as if they are close to the Muslim community at all levels. However, we must give them the freedom to choose. If the practice to change names only makes the Chinese people who are non-Muslim afraid of embracing Islam, afraid that they will be discarded from their original families and lose the family ties, what is wrong about retaining their original names? If we can retain the name Awang, why can we not retain the name Ah Chong?

The conception in thinking that Malay characters personify Islam has its unpleasant impacts in many cases. It is worse now since the current characters of the Malays mostly contradict that of Islam. On the other hand, many characters of the Chinese people display the manners and conducts commendable in Islam. However, the Malays have one undisputed advantage in that more of them embrace the faith of Islam compared to the Chinese in this country. Indeed, a genuine faith is the main saviour in the afterlife.

Nevertheless, it is undeniable that many Malays only assume Muslim names but their belief in Allah and His Messenger sometimes has long been damaged. Too many Malays are involved in syirik (worshipping other than Allah), and belittle the decrees of Allah and the teachings of His Messenger. This type of Malays only assumes Muslim names but does not reside in the region of Iman (belief), or in other words, their Iman has been nullified.

As for the Chinese people, due to historical phenomenon, the majority of them in Malaysia do not embrace Islam. The calling of Islam might have not been lucid enough to gain their awareness. In addition to that, the Malay people who embrace Islam themselves do not execute the da'wah (missionary work for Islam) transparently. Instead, in many cases, they display to the non-Muslims characters that contradict those of Islam. The Malays are able to talk about a variety of topics with the Chinese including campaigning to vote for their party of choice. However, they are incapable to discuss the greatness of Islam and to invite the Chinese towards their religion of choice. Furthermore, the manners of the Malays that do not represent the identity of Islam have been causing a big number of the Chinese people to generate a misconception on Islam or to feel disgusted about the idea of embracing Islam.

Being lazy, lacking of effort, acting on malicious grudges and the likes of it are the attitudes that are being combated by Islam. Unfortunately, many of these traits are observed in the nature of the Malay society. Many Malay students are weak and are being left behind in education and fields of knowledge. If they try to compete with the Chinese students, be it in schools or universities, in most cases the Malay students will lose the battle. Even in matters concerning the knowledge of Islam, the Malays are slacking in that they are not interested to learn about the genuine knowledge of Islam.

Their preference is more towards the stories of Israiliyyat (narration from the Jews), fairy tales and tips that do not come from al-Quran and al-Sunnah. They like better information that can be obtained easily without having to think about it and study it. As for the public libraries and books, the ratio of the Malays who are using them and reading them is still very thin. Worse still, at the same time that the Chinese students are striving to expand their education, many Malay students are being careless in their study. Consequently, when the examination result is out, those students who have been working hard surely are more outstanding than those that just depend on water or raisins that have gone through the process of incantation. If a Chinese who is not yet a Muslim misunderstands Islam by thinking that the practice of some Malay students who depend on special water is Islamic and obtain poor results because of it, surely he will reject Islam.

Islam does not teach its followers to depend on incantation only to become intelligent. It is indicated in some hadiths that the Prophet s.a.w prayed for a few of his companions so that they would be bestowed with knowledge and intelligence. Among them was a young prominent companion whose name was Ibn 'Abbas r.a. to whom the Prophet s.a.w said his prayer for: 'O Allah, teach him wisdom (i.e. the understanding of the knowledge of Qur’an).'(Reported by al-Bukhari). Ibn 'Abbas really turned out to be a prominent scholar, an outstanding interpreter of al-Quran and a very knowledgeable companion who became the reference for the Ummah. However, Ibn 'Abbas was not the type that just waited for the outcome of the Prophet's prayer to come rolling but instead, the pages of history recorded his determination in striving to gain knowledge, in addition to the opportunity that he had in learning directly from the Prophet s.a.w for thirty months. The Prophet s.a.w deceased when Ibn 'Abbas was just 13 years old. He then continued to pick up hadiths from the other companions of the Prophet s.a.w such as Umar ibn Khattab, Ali, Muaz, his own father 'Abbas, Abd al-Rahman bin Auf, Abu Sufyan, Abu Zar, Ubai bin Kab, Zaid bin Thabit and many others. He studied the al-Quran with Ubai bin Kab dan Zaid bin Thabit. (Refer to: al-Zahabi, Siyar 'Alam al-Nubala`, 3/332-337, printing: Maktabah al-Risalah, Beirut).

It means that the will of Allah is materialized through the rules that Allah has determined for this world that is cause and effect. Knowledge will come with effort and perseverance. The Ulama such as Imam al-Bukhari (deceased in 256H), al-Imam al-Syafi‘I (deceased in 204H), Ibn Taimiyyah (deceased in 728H) and the likes of them became the champions of knowledge after they persevered in acquiring it. In Tawali al-Ta`nis bi Ma‘ali Muhammad bin Idris written by Ibn Hajar al-Asqalani (deceased in 852H); Ibn Abi Hatim said: 'I heard al-Muzani (the grand student of al-Imam al-Syafi'i) said: 'Al-Syafi'i was asked: How is your desire for knowledge? He answered: 'Whenever I hear a word that I have never heard before, all of my body parts will wish that they had the capability to hear so that they can indulge in whatever that the ears are indulging in.â' How is your greed over knowledge? He answered: 'Like the greed of a treasure collector who guard his treasure so closely in deriving pleasure out of his treasure.' How is your condition in seeking for knowledge? He answered: 'Like the searching effort of a woman who has lost her only child'. Likewise is the story of Syeikh al-Islam Ibn Taimiyyah narrated by his student al-Imam Ibn al-Qayyim (deceased in 751 H). He stated that the work of his tutor numbered up to 350 books. It was reported that Ibn Taimiyyah consistently surrounded himself with knowledge. In Raudah al-Muhibbin Ibn al-Qayyim said: 'Our Sheikh (Ibn Taimiyyah) narrated to me: 'When I became ill, the physician told me: 'Indeed, your study and your speech on knowledge aggravate your illness.' I answered: 'Indeed, I have no patience for that. I would like to evaluate your opinion based on your medical knowledge; is it not true that when a soul is happy and pleased, it will assume a character that is strong and resistant to diseases? He answered: 'Yes.' I said: 'Indeed, my soul feels happy when accompanied with knowledge and thus, it assumes a robust character and subsequently, my whole being achieve a state of relaxation.'

Such was the condition of the great Ulama. They did not rely upon spell water or spell pencils and erasers before sitting in for an examination. They also did not rely upon water chanted with surah Yasin commonly consumed by the Malay community who unfortunately totally disregard the true meaning of its verses. The previous generation excelled because they uphold knowledge and earnest in studying it only for Allah, and not just focus on getting a testimonial. Their earnest attitude towards knowledge and their struggle to gain excellent achievement in the fields they involved in led Islam to become an outstanding religion and establish its civilization of knowledge.

Many Malay youths are only focusing on getting testimonials and not on the quality of their knowledge. In the end, many of them receive the testimonials but their quality does not show. Then, there are those who do not have any testimonial but possess knowledge while at the same time, even more embarrassing, is the existence of those who have testimonials but do not possess knowledge probably because they study only to pass the examination but as soon as the examination is over, their knowledge vanishes. If indeed spell water is able to function such that there is no need for struggling to gain knowledge to pass the examination, then surely it will produce more students who only pass or excel in the examination but without having any knowledge.

Sometimes we should allow ourselves to praise the Chinese community. Some Chinese youths do not get to continue their education to higher learning but they study a particular field with much determination even without having any degree. They either inherit the knowledge from their parents or learn it in practical from others. Thus, many Chinese mechanics do not own high degrees but they succeed. Similarly, many Chinese big bosses are experts in various fields of business even without having any official testimonial. They continually look for ways of advancement. This attitude of determination is something that is favoured by the religion. We are urged by the religion to always rely upon Allah and increase our knowledge. Allah said (translated to): 'O My Lord! Advance me in knowledge.' (Surah Taha: 114)

This is despite of the fact that the Malay religious teachers and the Malay people themselves always recite a particular fabricated hadith stating 'Go seek out for knowledge even as far the China'. (This is a fabricated hadith as stated by the Ulama. Refer to: Al-Jarrahi, Kasyf al-Khafa` 1/138, printed by Dar Ihya al-Turath al-`Arabi, Beirut/ / Nasir al-Din al-Albani, Silsilah ad-Dha`ifah wa Al-Maudu`ah, 1/600, printing: Maktabah al-Ma`arif, Riyadh). The Chinese people do not recite this fabricated hadith but they struggle to gain knowledge. In fact, the reading culture of the Chinese is much stronger than that of Malays.

Islam is a great religion, a religion that teaches its followers about responsibility and punctuality. If a person is involved in business, he is responsible and punctual. Islam gives emphasis to cleanliness to the extent that it prescribes pureness and cleanliness as the mandatory requirement for a Muslim to perform the prayer. All matters that are wicked and disgusting are prohibited. It is prohibited for a man to have a sexual intercourse with his wife while she is in her menses. Carcasses and filths are also prohibited. All these rulings guide a Muslim in living his life. Observe the following statements from Allah:

Allah's statement in describing the characteristics of a genuine believer (translated to): 'And those who faithfully observe their trusts and their covenants.' (Surah al-Mu'minun)

Allah's commandment in prohibiting wicked matters (translated to): 'Those who follow the apostle, the unlettered Prophet, whom they find mentioned in their own (scriptures), in the law and the Gospel;- for he commands them what is just and forbids them what is evil; he allows them as lawful what is good (and pure) and prohibits them from what is bad (and impure); he releases them from their heavy burdens and from the yokes that are upon them. So it is those who believe in him, honour him, help him, and follow the light which is sent down with him, it is they who will prosper.'(Surah al-'Araf: 157)

Allah’s Messenger s.a.w said: '(O people!) Save yourselves from the (Hell) Fire even if with one half of a date fruit (given in charity), and if this is not available then (save yourselves) by saying a good pleasant friendly word.' (Reported by al-Bukhari and Muslim)

In managing their businesses, if this type of spirit and fortitude are being applied surely the Malay people whose religion is Islam will succeed. Their shops or businesses certainly will be clean, the goods are guaranteed halal (legitimate as prescribed by Islam), their appointments are met in a precise manner and their appearance in front of the customers are satisfactory. This will bring about blessings and simultaneously, by Allah's willing, success in their businesses. Unfortunately, many Malay people do not apply the spirit of Islam in their ventures but instead, there are those who believe that the downturn of their businesses are only because of the 'evildoing of others' or 'hex of a sorcerer'. I do not deny the existence of black magic. Al-Quran and al-Sunnah admit its existence, by Allah's willing. However, the problem is, every time a person's business is not profitable or becomes problematic, it will always be correlated to black magic and in most cases the accounts are just tales made up by the sorcerer and as a result, they will condemn this person and that person. Hundreds or may be even thousands of ringgits has to be spent in attaining protective charms from sorcerers who are deemed invincible. I once went to an eatery and its owner complained to me saying that his eatery had been cast a spell such that it became unprofitable.

It just so happens that I, ' all praises to Allah ' have a little knowledge about black magic and the ways to overcome it and I found that there were no indications of black magic there. Instead, what I found was that its management was sluggish, its condition was not very clean and its food was not tasty. He ignored all these and blamed its bad luck on others. If it is true that there is a superb sorcerer who is able to bankrupt people's businesses just ask him then to bankrupt the American's businesses and spare us the difficulty in boycotting them.

How is it possible, in this kind of condition, for the Malay people to present Islam to the Chinese people who are not yet Muslims and describe that Islam has shaped humans to become people of quality? On the other hand, many Chinese merchants if compared with Malay merchants practice excellent management and display the characteristics that can make the customers proud. Many of the Malays themselves, in many cases, trust the quality of the Chinese merchants more than that of their own people. Where are the likes of Abd al-Rahman bin Auf, the Prophet's companion who has been heralded as a model for the Muslims in the world of business? Probably, the Chinese people whose majority are not Muslims can reflect more to that character than the Malay themselves.

Lately, there are many Malays involved in business ventures and are manufacturing their own products. However, if we look closely, it still revolves within the same confinement. Most products by the Malays are associated to medicine. Most popular is the medication for enhancing virility. There are those who sell spell raisins and it is purported that its consumption can cause people to become clever and bright. The truth is that there is no authentic hadith indicating as such. What worries me is that people may think that the Malays are lately being impaired by various bodily diseases and by the weakening of minds. Where is the fardhu kifayah (obligated to all until at least one person fulfils it) duty in providing the necessities for our Ummah if our businesses are still revolving around virility?

In giving religious lectures, many Malay ustaz are still capitalizing stories that are full of tales and cartoon materials. In addition to stories of Israiliyyat and fabricated hadiths being recited in mosques and prayer halls, they are also adding in stories about bizarre incidents to attract the audience. Stories about dead bodies turning into this and that have become cheap means of attracting people. Beyond doubt, Allah is capable to do just about anything but historical accounts show that Allah did not do that to the people of His very last Prophet unlike the people before them. If Allah so desire, definitely the body of Abu Jahal and Abu Lahab would have become the perfect examples. Those two prominent characters of infidelity did not die of shock or because of some mysterious disease as a result of their evil doings but instead, it was the Muslim people that waged a crusade against them and destroyed them in the battlefield.

Allah says in the al-Quran concerning the challenge posed by the polytheists to the Prophet s.a.w (translated to): 'They say: 'We shall not believe in thee, until thou cause a spring to gush forth for us from the earth, or (until) thou have a garden of date trees and vines, and cause rivers to gush forth in their midst, carrying abundant water; or thou cause the sky to fall In pieces, as thou sayest (will happen), against us; or thou bring Allah and the angels before (us) face to face: or thou have a house adorned with gold, or thou mount a ladder right into the skies. No, we shall not even believe in thy mounting until thou send down to us a Book that we could read.' Say: 'Glory to my Lord! Am I aught but a man, an apostle?' What kept men back from belief when guidance came to them, was nothing but this: They said,' Has Allah sent a man (like us) to be (his) Messenger' (al-Isra': 90-94).

The Prophet s.a.w himself was incapable to accept their challenges unless by Allah's willing. They asked for the sky to fall on them in pieces but the Prophet s.a.w only answered, 'I am just a man that has been sent as an apostle.' Allah s.w.t., most Intelligent, still did not destroy the polytheist with what they had asked for but instead it was fated that their destruction was through the battle with the believers. What is odd is that some ustaz or religious speakers are passing on stories whose nature differs completely from that of the life history of the Prophet s.a.w and his companions. Allegedly, those dead bodies turned into this and that because they never went to the mosques, were too miserly and the likes of it. As for the other one, his hand paralyzed or had a body full of disease because he did not want to perform the Hajj. They are guessing the uncertainties. Whereas, it is always possible for a person to get sick mainly because Allah wished to eradicate his sins by it or due to other judicious reasons that only Allah knows. Many pious individuals too get sick. In actual, stories of a dead body turning into this and that are mostly speculations and exaggerations. What is more disturbing is that some mass media distort this type of subjects to attract readers. To the extent that when a Chinese who is not a Muslim reads the headlines he then says: ' It's just so bad being Muslims, uncanny things happen to them when they die. Even us the Chinese whom you refer as infidels do not end up that way. Because of this, I don't think that I can embrace this religion of the Malay people. It is dangerous! God would always release his wrath on us and even dying would be difficult.'

Clearly, sometimes the Malay Muslims distort the comprehension of others on Islam. All ustaz should be teaching the religion with an intellectual manner using references that are acknowledged and reliable and not by picking up stories from the streets to gain popularity.

The number of Malays who are involved in drug abuses is far higher than that of Chinese. I am perplexed because there are less Malay people in Singapore compared to Chinese people but the Malays still hold the record for being the highest number involved in drug abuse. How then can Islam possibly be expanded?

There are actually a lot more to talk about. It makes me to think that if the Malays do not possess the faith of Islam then there is nothing special about them that they can be proud of. If the Chinese acquire the genuine faith of Islam, there are a lot that they possess that can be used to help strengthening Islam. Therefore, it is our duty to make every effort to Islamize the majority of the Chinese people. Let them take control of this country as long as they are believers who hold a sound belief over the whole teachings of Islam.

It is with a conscious mind that I say that in every ethnic group there are weaknesses and strengths. It is not as if there is not a single commendable characteristic of the Malays but in fact, there are many. Not that there is not any bad characteristic of the Chinese but rather, there are many. However, the Malays to whom Allah has bestowed with Islam should be demonstrating good characteristics that are more distinct and visible compared to the Chinese. However, the reality is indicating the opposite of that.

Question: What are Muslim's thoughts on Christians and Catholics?

Islam and the Freedom of Culture and Fashion

By Dr Mohamad Asri Zainul Abidin
Mufti from the State of Perlis, Malaysia

In an official government function held in Arau, a few non-Muslims decided not to attend it since the organizer specified songkok (traditional Malay head cover typically made of velvet) as the function’s official attire. They felt as if they were told to put on the clothing of Islam despite the fact that they are not Muslims. In actual, this was merely a result of their misconception concerning clothing and culture.


Songkok is actually not a part of Islamic clothing. The Prophet s.a.w and his companions had never worn it. On the contrary, it is only a cultural fashion of those in India and it had been brought over to the Malay Archipelago. However, I was not that surprised over the misconception that they had. This is because I once attended a meeting discussing Islamic rulings on national level. A well-known religious scholar suggested that Muslims must be prohibited from wearing the traditional Chinese or Indian attire.

I was taken aback by this narrow opinion. Just imagine, if this is how the Islamic ruling is, what will happen to the Muslims in China and India? It is so biased of Islam to prohibit the traditional Chinese and Indian clothing but at the same time, consents to the traditional Malay attire.

While the reality is, those types of clothing were unknown during the time of the Prophet s.a.w. Historically, Islam reached China and India first prior to reaching the Malays’ side of the world. They forget that among the factors that enabled Islam to spread out to every race and region is because Islam does not annihilate the culture and tradition of a particular race or country as long as it does not contradict to the principles of Islam or cause other people to have a misconception on Islam.

Therefore, Islam acknowledges the clothing, language and art of a racial group as long as it does not conflict with the authoritative texts of al-Quran and al-Sunnah. On the other hand, if the culture and tradition lead to the elements of syirik (worshipping other than Allah) such as the practice of using a special mixture of powder in the Malay community, or generates add-ons to the religion that obscure the true nature of Islam, then it is opposed to and is eliminated.

This matter is clearly described in the hadith of the Prophet s.a.w. such as: Anas bin Malik reported that when Allah’s Apostle s.a.w decided to write to the Emperor of Rome, it was said to him that they would not accept the letter without a seal over it; so Allah’s Messenger s.a.w got a seal made of silver. Anas said: As if I can still see the gleam of the seal in his hand, engraved on it the words Muhammad the Messenger of Allah. (Reported by al-Bukhari and Muslim). This hadith clearly indicates that the Prophet s.a.w acknowledged the custom of a community as long as it does not conflict with the principles of Islam. He did not adamantly reject the protocol or disregard it.

It was obvious that if the Prophet s.a.w did not adopt their custom and consequently they rejected his letter, they would be the one at the losing end. His position as a Prophet and Messenger of Allah is much more superior compared to them. However, he was still being receptive over such issues.

The Messenger of Allah s.a.w was also flexible in matters of fashion as long as it does not traverse the limitations set by the religion. He recommended white clothing but many hadith indicate him wearing clothing of other colors. He wore various type of clothing from various countries like Yemen, Najran, Egypt and others. In fact, in a hadith from al-Mughirah bin Su’bah, he said that: The Prophet s.a.w wore a robe with a pair of narrow sleeves from Rome – other hadith mentions robe from Sham (Greater Syria region). (Reported by al-Bukhari, Muslim, al-Tirmizi, al-Nasai dan others).

Rome at that time was a grand Christian civilization like the Western world today and yet, robe made of Rom or Sham was not being correlated to Christianity at all but rather, it was just deemed as ethnic clothing. Observe this statement from a prominent scholar of this Ummah Syeikhul Islam Ibn Taimiyyah (deceased in 728H): “Allah’s Messenger s.a.w wore a gamis (lengthy shirt) and turban, he also wore a sarong and ridak (shirt worn with a sarong), he also wore a robe and farajiah (large shirt with a pair of long sleeves).”

“The Prophet s.a.w wore clothing made of cotton, wool and other materials. He once wore a woolen robe while traveling. He also wore clothing that was brought from Yemen and others. Most was made of cotton. The people (at that time) also wore clothing made by the Coptic Egyptians that was weaved from cotton. This means that the Sunnah (practice) of the Prophet s.a.w in this case is for a person to wear any clothing and eat any food that is easy to find in his country. Thus, matters vary based on different countries. (Ibn Taimiyyah, Majmu‘ah al-Fatawa, 11/541, Riyadh: Maktab al-Abikan). As said by al-Imam Ibn Qayyim (deceased in 751H): “The teaching of the Prophet s.a.w in matters of clothing is to wear whatever that is beneficial (suitable) to the body, the lightest and is easy to wear and remove.” (Ibn Qaiyyim, Zad al-Ma‘ad, 4/237, Beirut: Muassasah al-Risalah).

I am stunned by those who are campaigning for everybody to wear the slippers of the Prophet s.a.w and weirdly enough, its design was discovered by our people. After doing a thorough research, I did not find the design being mentioned in any of the authentic hadith. Even if it was mentioned, that is definitely not considered as a religious campaign.

The Prophet s.a.w wore whatever that was available and easy during his time. He was not a shoemaker who fabricated the design of his slippers. It is much better if we campaign for the Muslims to own a shoe factory and manufacture a variety of slippers and shoes themselves rather than just innovating weird designs but the resulting products are instead manufactured by others. One special thing about the slippers is that if worn while you are in Mecca or Medina, it is unlikely that those slippers will be stolen. It is because only the Malaysians are wearing them while the Arabs have not yet figured out that its design is of the slippers of the Prophet s.a.w. Because of that, the Arabs do not own those slippers and if they take them, it will be obvious that they steal them from our people.

Probably, that is the secret behind the strategy of marketing the slippers to our congregation of Hajj. To me, whoever desires to wear them, by all means, please do so. That is his right and slippers do come in various fashions but just do not correlate it to this religion.

The issue of clothing and culture is left open as long as it does not traverse the principles of Islam such as the clothing or action that can be identified to a certain religion other than Islam, or identified to a certain group whose principles contradict those of Islam. In similar nature is the special clothing or action of the monk or priest, or of a specific group that clearly defies the rulings of Islam such as the robbers or pirates.

The prophet s.a.w said: “He who copies any people is one of them.” (Reported by Abu Daud, al-Albani verified it as sahih (sound).)

However, for a tradition and culture that does not correlate to aqidah (faith of Islam) or the noncompliance of the decrees of Allah, in surah al-A’raf verse 32-33 al-Quran mentions (translated as): “Say (O Muhammad): who hath forbidden the beautiful (gifts) of Allah, which He hath produced for His servants, and the things, clean and pure, (which He hath provided) for sustenance? Say: They are, in the life of this world, for those who believe, (and) purely for them on the Day of Judgment. Thus do we explain the signs in detail for those who understand. Say: the things that my Lord hath indeed forbidden are: shameful deeds, whether open or secret; sins and trespasses against truth or reason; assigning of partners to Allah, for which He hath given no authority; and saying things about Allah of which ye have no knowledge.”

Therefore, when Islam reached China, the clothing of the Chinese and the shape of their buildings were not eliminated. Just look at the design of the mosques in China. Similarly, Islam did not get rid of the Indian clothing or the Malay fashion of sampin (a short sarong worn outside of Malay suit) and songkok. All those are allowed with a condition that they do not contradict the teachings of Islam.

Unfortunately, a few friends of mine who have newly embraced Islam told me that some religious officials refused to solemnize their marriage only because they were wearing clothing that was not of the Malay or Arab culture. This was narrow-mindedness in action.

In a neighboring country, the local community argued with each other because there was a mosque built without a dome and some even said that it could not be acknowledged as a mosque. I was there accepting their invitation and was asked to provide a solution. Smilingly I asked: “Do you gentlemen know that the mosque of the Prophet s.a.w did not have any dome on the day it was built? That it was built using bricks made of clay, layers of branches of the date palm tree as its roof and it was supported by the timbers of the date palm tree? Just observe the narration from Ibn Umar in Sahih al-Bukhari. Dome appeared during the generations after the Prophet s.a.w as a part of an architectural art that was widely adopted by the Muslims. A dome is not a pre-requisite in building a mosque. Even more important is to ensure that the mosque can function in developing the Ummah. There are so many mosques with luxurious domes but the surrounding community was still unchanged and unattractive. The mosque of the Prophet s.a.w, though lacking of a dome, has sculptured the magnificent history and uplifted the sovereignty of our Ummah. Mosques without domes may be considered as incomplete from the angle of our artistic norms but having mosques that do not function like during the times of the Prophet s.a.w is an offense to the religion.” In the end, they succumbed.

Humans’ life varies. Artistic values in life also vary. Islam does not force the non-Arabs to copy the Arabic culture. The clothing and art that is related to the Arabs – if adopted by the Prophet s.a.w – is categorized as sunnah jibiliah or sunnah ‘adah which means the way of the Prophet’s life as a result of human factor and his Arabic background.

In other words, even if he did not become a Prophet, this particular sunnah would still exist. These are like wearing robes or turbans, his favorite dishes made of gourd or the legs of goat, and the likes of it. All those had existed before he was appointed as the Messenger of Allah. The non-Muslims during his times are also practicing it.

As long as no authentic evidence commands the Ummah to follow it then this type of sunnah is ruled as permissible only according to the opinions of some Ulama. This was mentioned by al-Imam Abu Syamah al-Maqdisi (deceased in 665H) in Al-Muhaqqiq Min ‘Ilm al-Usul fima yata‘allaq bi Af‘al al-Rasul (refer to: pg. 41, Madinah Andalus: Muassasah Qurtubah). It is allowed for anyone to apply it or not to apply it as he wishes to.

Therefore, for someone who has embraced Islam and has never worn a robe or a turban, has never eaten any dishes made of mutton or gourd or the likes of it, it is not considered as a problem. Let us not put too much priority on this issue. Once, a religious group made it compulsory for its members to wear a certain fashion of robe. If the main focus of Islam is about fashion, will it then be practical enough to be adopted by all races? While the fact is, humans have different background of activities and live in different climates.

It is indeed unfortunate if there is a religious academic center or a cloister based school that puts too much attention on issues regarding the practice of Arabic cultures while at the same time they are not passionate about the sunnah that ensures the way of worshipping is accurately as was practiced by the Prophet s.a.w. They also disregard the issues of knowledge development and the vastness of mind, and issues on building up strength and advancement in various fields.

Therefore, we are commanded to follow the sunnah of the Prophet s.a.w which would not exist if he was not appointed as a Messenger. It includes the way of performing salaat, fasting, hajj and the principle in managing economy, education, legislation and the likes of it. In fact, we are prohibited from adding or innovating whatever that the Prophet s.a.w did not demonstrate in matters of worshipping because that is akin to challenging his prophecy. Therefore, all specific routines involving worshipping such as wudhuk (cleansing oneself prior to performing the prayer), salaat, fasting and hajj should be established from him only and add-ons or innovations by other than him are not recognized by Islam.

In addition to that, certain manner and behavior has been cultivated by Islam into the daily life of its followers. Among them is reciting bismillah before eating, using the right hand when putting food into the mouth and other Islamic culture that the Prophet s.a.w emphasized. As said by the Prophet s.a.w to ‘Umar bin Abi Salamah when he was just about to start eating, and he was still a boy at that time: “O boy! Mention the Name of Allah and eat with your right hand, and eat of the dish what is nearer to you.” (Reported by al-Bukhari and Muslim)

Unfortunately, I am still seeing that some Muslims have not yet accustomed themselves with the culture of Islam such as this. In various functions, many Muslims are still putting food into their mouths using their left hands. Islam does not prohibit its followers to use forks and spoons or chopsticks. Rather, Islam commands for its followers to use the right hand while eating and not the left hand. We are allowed to use any culture or practice of any ethnic group but if it contradicts the culture stipulated by Islam then it must be abandoned.

Do Not Auction Off The Religion For Business Profit

By Dr Mohamad Asri Zainul Abidin
Mufti from the State of Perlis, Malaysia

Because religion has its immense function in human society, various groups try to do things in the name of religion for various reasons. Some are sincere but there are those who manipulate the religion to reap wealth or to gain influence. Therefore, the act of exploiting the name of religion is not new in human history. Not only Islam that suffers this type of victimization but it also affects other religions. However, it is even more excruciating for Islam because Islam is a divine religion. A true Muslim will surely feel that the exploitation of the name of Islam is a serious sin since it involves the falsification of God’s revelation. In another words, the misuse of the name of Allah by making false claims insinuating that Allah commands or prohibits this and that whereas there is no evidence for that from Allah or His Messenger is a sizeable crime.

Allah says in surah al-A’raf verse 33 (translated as): “Say: the things that My Lord hath indeed forbidden are: shameful deeds, whether open or secret; sins and trespasses against truth or reason; assigning of partners to Allah, for which He hath given no authority; and saying things about Allah of which ye have no knowledge.”

Allah’s Apostle also stressed the same matter in many of his hadith, among them is from Aisyah, she narrated that Allah’s Apostle said: “If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected.” (Reported by Muslim)

Therefore, every Muslim soul must be cautious over the manipulative activities carried out by certain quarters in turning the religion into a channel for them to gain profit or a venue to place their personal ideas that in the end will be assigned with a religious brand. If we let this to continue, false teachings disguised under the name of the religion will emerge and consequently, the authentic Islam will disappear from some communities.

Because of that, I really oppose the pursuit of a citizen of a neighboring country who calls himself al-Banjari, purportedly owns a few superiority, claiming that whoever shakes hands with him is like shaking hands with the Prophet s.a.w and consequently, whoever shakes hands with him will then go to Paradise. That is how cheap the value of Paradise being auctioned off by him. This false allegation claimed by him is based on a fabricated hadith, the Prophet s.a.w supposedly said: “Whoever shakes hands with me, or shake hands with those who have shaken hands with me will go to Paradise.” Therefore, each one of them will shake hands with their guru claiming that he has shaken hands with those whose chains of handshake reaches to the Prophet s.a.w.

Thus, when that ‘neighboring citizen’ comes to our country, it appears as if he is commercializing himself as a means to attain Paradise. So then, the mosque congregations at the northern part of our country all stand up and shake hands with him with the intention to gain admittance to Paradise. Because of that, pride overwhelms that ‘neighboring citizen’ since his hands are like the doors leading to Paradise and people are being bought over using the fabricated hadith as a capital. Even weirder is the fact that his appearance is being sponsored by a few groups from the religious authority in some states. At the same time, the same states are being very sensitive over the more progressive opinions concerning Islam. They ban young religious speakers who are leading towards the vastness of mind and promoting the understanding of Islam that is more open based on evidences and reasoning. Unfortunately, they instead sponsor such ridiculous thinking. Therefore, it is not really a surprise to see deviant teachings consistently emerge in our society.

In actual, the scholars of hadith have been cautioning us against the lies being propagated by that hadith. Al-Syeikh ‘Abd al-Fattah Abu Ghuddah in his commentary on the book Zafar al-Amani said: “Hadith musalsal (chained) of handshake is false and deceitful. It has no origins and has never existed before.” He also stated that: “There is no benefit in the lie and deception of this hadith in the name of the Prophet s.a.w, writing about this tale is not considered as an act of worship unless it is with the intention of destroying it.” (pg. 272, 273, Damsyik: Maktab al-Matbu‘at al-Islamiyyah). In Lisan al-Mizan, Ibn Hajar al-Asqalani mentioned: “The narration of handshake from Mu’ammar will not be accepted by those with sound minds.” ((vol. 6, pg. 68, Beirut: Muassasah al-‘Ilm li al-Matbu‘at,). This indicates how gullible our people are who fail to utilize their conscious minds in applying the religion. Al-Imam al-Sayuti (deceased in 911H) in his ruling when asked about this hadith, he said: “Mu’ammar was a liar and dajjal (a man of ultimate deception), his hadith are deceptive and it is not permissible to recount it.” (Refer to Tahqiq Zafar al-Amani, pg. 275).

It is that easy for our religion to be auctioned off by others just because our people are charmed by the fashion of turban and robe worn by that ‘neighboring citizen’. Should they try to think even a little they will be able to question; so many of the Prophet’s companions shook hands with him during his time, did they make such claim? Did they hold a special gathering inviting people to shake hands with them to gain admittance into Paradise? Had this been done by Abu Bakar or Umar or Uthman or Ali or by the other companions? I am saddened by the fact that those who are involved are the mosque congregations and avid listeners of religious lectures. This makes me question whether all the religious teachings they have learnt so far have failed in making them intelligent or at least in resuscitating the rightful function of their minds. While in actual, the religion emerged mainly to sharpen the mind of its followers and not to blunt it.

Similarly, our people believe that certain wood or certain diagram or certain material possesses specific magic. It is like the superstitious belief on kokka wood being sold in this country. That wood is in fact being sold in Mecca and Medina by the Bangladeshis who scatter widely over there. Many purchase it and re-sell it using the name of the religion by saying that the cane of Prophet Musa (Moses) was supposedly made from it. Likewise, they also claim that the vessel of Prophet Nuh (Noah) was made from it. So then, the masses are being deceived in that they claim the kokka wood, if being kept, can bring wealth or prevent bad luck and cause many other magical phenomena. Thus, the price of kokka wood is only a few Ringgits in its original country but the price increases to hundreds and even thousands of Ringgits in our country. All the while, there is no authentic evidence in Islam concerning that particular wood. It is also impossible for Islam to discuss such silly issue. Instead, this practice is included under the prohibitions stated by the Prophet s.a.w in his hadith: “Whoever hangs (a charm) then he commits shirk (joining others in worship with Allah).” (Reported by al-Imam Ahmad and judged as sahih (sound) by al-Albani). “Hang” in this context means hanging something that is believed to be able to prevent misfortunes or to attract certain benefits. In addition to involving shirk it is also a lie and a deception of the Satan. When I made a press statement on this issue, some contacted me and asked me for a favor not to mess up their businesses. That is how low a human can be in that he is willing to auction off his religion for the sake of his business.

Similarly, many types of spell water and merchandise are being sold in the name of the religion. Some even make a business out of special water subjected to a spell done in writing or verbally. A variety of names is assigned to it and allegedly, it is a teaching of Islam. I do not deny the fact that the Prophet himself tried healing using spell just as he tried healing using other medicines. This was indeed mentioned in the authentic hadith. However, the claim that specific water or raisin or any other spell objects is able to make an unintelligent person to become intelligent, remedy the bad behavior of a husband or a child, is extraordinary as well as exceeds the capability of the Prophet. He did not apply a spell to the Quraisy (major ethnic group in Mecca) people to turn them into believers, even his close and beloved uncle Abu Talib died in a state of kufr (disbelieve) without the Prophet applying a spell on him. If people’s behavior can be changed by applying a spell on them, surely the Prophet will recite a spell to the well of Zamzam since it was the main source of water for the Quraisy people at that time. Consequently, the Quraisy people would surely change their attitude towards Islam once they drank from it. However, this phenomenon did not occur in the life history of the Prophet. If it is true that a person is capable of casting a spell that can improve humans’ behavior or to make people intelligent, then it is good if we can employ him to recite a spell to all dams in this country so that the nation will become virtuous and intelligent. Let it be known that the conditions which enable humans to discover the true path are an upright da’wah (missionary work for Islam), the sincere heart of its receiver and by the willing of Allah. Allah says in surah al-Baqarah verse 256-257 (translated as): “Let there be no compulsion in religion: truth stands out clear from error: Whoever rejects evil and believes In Allah hath grasped the most trustworthy hand-hold that never breaks. And Allah heareth and knoweth all things. Allah is the Protector of those who have faith: from the depths of darkness, He will lead them forth into light. Of those who reject faith the patrons are the evil ones: from light, they will lead them forth into the depths of darkness. They will be companions of the fire, to dwell therein (for ever).”

It is indicated in some hadith that the Prophet s.a.w prayed for a few of his companions so that they would be bestowed with knowledge and intelligence. Among them was a young prominent companion whose name was Ibn ‘Abbas r.a. to whom the Prophet s.a.w said his prayer for: “O Allah, teach him wisdom (i.e. the understanding of the knowledge of Qur’an).” (Reported by al-Bukhari). Ibn ‘Abbas really turned out to be a prominent scholar, an outstanding interpreter of al-Quran and a very knowledgeable companion who became the reference for the Ummah. However, Ibn ‘Abbas was not the type that just waited for the outcome of the Prophet’s prayer to come rolling but instead, the pages of history recorded his determination in striving to gain knowledge, in addition to the opportunity that he had in learning directly from the Prophet s.a.w for thirty months. The Prophet s.a.w deceased when Ibn ‘Abbas was just 13 years old. He then continued to pick up hadiths from the other companions of the Prophet s.a.w such as ‘Umar ibn Khattab, ‘Ali, Mu’az, his own father ‘Abbas, ‘Abd al-Rahman bin ‘Auf, Abu Sufyan, Abu Zar, Ubai bin Ka’b, Zaid bin Thabit and many others. (Refer to: al-Zahabi, Siyar ‘Alam al-Nubala`, 3/332-337, printing: Maktabah al-Risalah, Beirut). This means that the Prophet’s prayer was realized but through the necessary academic process. However, the opposite is happening in our community in that they are being sweet-talked to drink or consume the substance enchanted with a spell, performed by religious people, for miracles to happen in their life. All the while, the more important issue to be emphasized should be about the determination in gaining knowledge as obligated by Islam. It is unfortunate that in our Muslim community we do not propagate the culture of extensive reading, owning books, occupying the library or writing academic materials but instead, ‘other people’ supersede us in that field. On the other hand, the spell to stimulate intelligence is getting all the publicity and commercialized. Is it not degrading to Islam when the non-Muslims see that our children who consume the spell water produced by our ‘ustaz’ do not achieve much higher success or are being left behind compared to the ‘children of others’ who only consume regular mineral water? Let us not auction off the religion for business sake.

Comes the month of Ramadan, many will make a business out of a certain form or a coupon of worship. It is purported that if you buy the coupons, high reward will be forwarded to those whose names are stated on the form or coupon. It is as if high reward will be printed by the producer, with a certain payment, to be used by the deceased in the Afterlife. Which factory is printing or which postman is mailing it is beyond our comprehension. That is how they auction off the religion to the extent that a certain individual will reap a profit up to tenth and even hundredth thousand of Ringgits by auctioning off high rewards in the month of Ramadan. It seems like whoever has a lot of money, he will then be protected in the Afterlife. Our world of bribery seems to extend its existence even after death. The Prophet gave us a reminder concerning this issue by saying: “Recite the Quran and ask from Allah (for high reward), for after you there will be a group of people who recite the Quran and ask (for a wage) from man.” (Reported by Ahmad and al-Tirmizi, judged as hasan (good) by al-Albani.)

Nevertheless, many in our community are influenced by the matters stated above due to their strong desire for bypasses that do not require much effort. They are keen on becoming intelligent but bypassing learning, becoming rich but bypassing effort, entering Paradise but bypassing worshiping and many more of similar nature. Those with personal interest subsequently take advantages of them in the name of the religion. If indeed that is how we apply our religion, then it is not surprising if there are too many Malays prefer to ‘sell off’ the business opportunity given to them for a small return instead of expanding it themselves.

you guys are da bomb

السلام عليكم ورحمة الله وبركاته

I'm joining this clan now because I am a recent revert (about 2 months) to al-Islaam, and currently trying to learn more about Quran, Hadith, Shari'ah, Fiqh, and, if possible Tasawwuf.

Are you a Hui Chinese by any chance?

oooh are u a chinese muslim? ive never seen one before! can u post pics or pm me? *r u cute?*

Any Muslims here follow the Quran alone? What are your thoughts on the matter?

I personally do. I don't belong to any sect.

I never know about sunni and shia untill iraq thing.

btw, I asked middle eastern ppl
if I follow the Quran mostly taught in internet school and uni
its supposedly sunni

but majority sunni and shia doesnt have difference
in main foundation.
its just different early caliph. :p



I am descent of chinese, who migrated to mollucas east indonesia. and maried local INDO.

I am not a Hui. I am a Han who reverted to Islam.

I think the Hadiths are useful for clarifying the Quran, but the only Hadiths I'd follow are the ones that are Mutawatir, i.e. transmitted through multiple reliable Isnads (chains of transmission).


Then you're probably the first Han Muslim I've come across. Welcome back to Islam, bro!