Krisis Kewangan akibat pengaliran keluar wang Islam
"Pelan bailout sebanyak USD 700 Billion untuk mengatasi krisis kewangan yang melanda Amerika Syarikat telah tidak dapat laluan di Congress semalam, 29 September 2008 dan akan dibentangkan semula pada Khamis, 2 Oktober ini.
Antara sebab utama krisis kewangan ini berlaku adalah tindakan ‘oil sheikhs’ Arab yang banyak menabung dan melabur di Amerika Syarikat mengalihkan wang simpanan mereka ke tempat lain setelah berlakunya peristiwa 911 yang dikuti oleh ‘war against terrorism’ yang sebenarnya adalah ‘war against Islam’ yang diistiharkan oleh Presiden Bush.
Sebelum peristiwa 911 dikatakan lebih kurang separuh dari wang yang ditabungkan dalam institusi kewangan Amerika Syarikat adalah duit orang-orang Arab - Arab oil sheikhs. Orang-orang Arab yang kaya itu juga bayak melabor dan membeli harta dan di anggap penting kepada property market di Amerika Syarikat.
Apabila berlaku peristiwa 911 diikuti dengan perang Iraq dan perang Afghanistan serta bermacam penganiayaan, fitnah serta diskriminasi terhadap umat Islam yang telah dilakukan oleh pentadbiran Bush dan rakyat Amerika umumnya, maka orang-orang Arab telah mengalihkan wang mereka dari Amerika Syarikat ke tempat lain terutamanya ke Dhubai secara beransur-ansur. Mereka juga menjual kebanyakkan harta serta lain-lain asset yang mereka milekki di Amerika Syarikat.
Oleh kerana layanan yang buruk terhadap orang-orang Islam telah berlaku sejak peristiwa 911, orang-orang Arab telah juga semakin kurang melancong ke Amerika Syarikat.
Tidak kedengaran langsung bahawa antara sebab utama timbulnya krisis kewangan ini adalah akibat dari ‘massive outflow of Arab and Islamic capital’ dalam tahun-tahun yang kebelakangan ini. Memang dijangka pentadbiran Bush dan rakyat Amerika Syarikat tidak akan mengaku tentang wang umat Islam ini kerana mereka tidak mahu sebarang apa menghalang tujuan jahat mereka untuk terus memerangi Islam atas nama memerangi terrorisma. Lebih-lebih lagi mereka tidak mahu kelihatan sudah mula kalah dalam ‘war against Islam’.
Kita tunggu dan lihat detik-detik permulaan keruntuhan empayar Amerika Syarikat ini.
Wednesday, October 1, 2008
Friday, September 19, 2008
Benefits of Dates
Muslims generally break their fast by eating dates. Prophet Muhammad (sallallahu alaiyhi wassallam) is reported to have said: "if anyone of you is fasting, let him break his fast with dates. In case he does not have them, then with water. Verily water is a purifier."
The Prophet (sallallahu alaiyhi wassallam) used to break his fast by eating some dates before offering Maghrib prayer, and if ripe dates were not available, he used to substitute them with some dried grapes. When they too were not available, he used to have a few sips of water, according to some reports. Modern science has proved that dates are part of a healthy diet. They contain sugar, fat and proteins, as well as important vitamins. Hence the great importance attached to them by the Prophet (sallallahu alaiyhi wassallam).
Dates are also rich in natural fibres. Modern medicine has shown that they are effective in preventing abdominal cancer. They also surpass other fruits in the sheer variety of their constituents. They contain oil, calcium, sulphur, iron, potassium, phosphorous, manganese, copper and magnesium. In other words, one date is a minimum of a balanced and healthy diet. Arabs usually combine dates with milk and yogurt or bread, butter and fish. This combination indeed makes a self-sufficient and tasty diet for both mind and body. Dates and date palms have been mentioned in the Holy Qur'an 20 times, thus showing their importance. The Prophet likened a good Muslim to the date palm, saying, "Among trees, there is a tree like a Muslim. Its leaves do not fall."
Sayyidah Mariam (alaiyhas salaam) mother of Isa (alaiyhis salaam) had dates as her food when she felt labour pains and during confinement. They are definitely the "crown of sweets," and ideal food which is easy to digest, and within half an hour of taking it, the tired body regains a renewed vigour. The reason for this is that a shortage of sugar in the blood is the main factor that makes people feel hungry and not an empty stomach as is often assumed. When the body absorbs the nutritional essence of a few dates, the feeling of hunger becomes appeased. When one breaking the fast with dates and takes some other food afterwards, he cannot eat much. It would seem that breaking the fast with dates then helps one avoid excessive eating.
Experiments have also shown that dates contain some stimulants that strengthen the muscles of the uterus in the last months of pregnancy. This helps the dilation of the uterus at the time of delivery on one hand and reduces the bleeding after delivery on the other. Dieticians consider dates as the best food for women in confinement and those who are breast-feeding. This is because dates contain elements that assist in alleviating depression in mothers and enriching the breast-milk with all the elements needed to make the child healthy and resistant to disease. The Prophet (sallallahu alaiyhi wassallam) has emphasized the importance of dates and their effectiveness in the growth of the fetus. He has also recommended they be given to women. Modern dietary institute now recommend dates to be given to children suffering from a nervous nature or hyperactivity. The Prophet (sallallahu alaiyhi wassallam) has also recommended dates as a medicine for heart troubles, according to some reports. Modern science has also proved the effectiveness of date, in preventing diseases of the respiratory system.
Sayyidah Ayisha, (R.A.) wife of Prophet (sallallahu alaiyhi wassallam), used to prescribe dates for those suffering from giddiness. It is now well known that a fall in the level of the sugar in the blood and low blood pressure are among the causes of giddiness. She was also reported to have used dates combined with cucumber to treat her over-slim condition! She said, "they've tried to fatten me giving me everything. But I did not become fat. Then they fattened me with cucumber and ripe dates and I gained!" Ayisha was quite correct, as we now know that one-kilogram of dates contains nearly 3,000 calories, which alone are sufficient to supply the minimum daily requirements of an active man for one full day.
Dates are rich in several vitamins and minerals. When the level of trace elements falls in the body, the health of the blood vessels is affected leading to an increased heart rate and a consequent inability to perform its function with normal efficiency. As dates are also rich in calcium, they help strengthen the bones. When the calcium content in the body decreases, children are affected with rickets and the bones of adults become brittle and weak.
Dates are also important in keeping up the health of eyes. It is quite effective in guarding against night-blindness. In the early years of Islam, dates served as food for Muslim warriors. They used to carry them in special bags hung at their sides. They are the best stimulant for muscles and so the best food for a warrior about to engage in battle.
The Prophet (sallallahu alaiyhi wassallam) used to combine dates with bread sometimes. At other times he mixed ripe dates with cucumber, or dates combined with ghee. He used to take all varieties of dates, but he preferred the variety called Ajwah
Tuesday, September 16, 2008
Both The Intent And The Method Must Be Righteous
To have a coherent purpose in carrying out any task is the main pillar for all endeavors. Islam stipulates that the main condition for every deed (to be acknowledged) is for a person to have an upright intention and this is after ensuring that his akidah (creed) is safe and sound. The Propet s.a.w said, “The reward of deeds depends upon the intentions” (Reported by al-Bukhari and Muslim)
Therefore, the same deed is judged differently based on the person’s intention. Someone who falls from a high building because he accidentally slips does not have the same position alongside Allah with someone who falls from a high building because he wants to kill himself. Although those who look at their dead bodies will think that they may have died for the same reason but in the eyes of Allah, there is a difference between the two.
The one who accidentally slips is forgiven by Allah and probably receives rewards from Allah if his intention of being on top of the building is noble whereas the one who kills himself commits a major sin in the eyes of Allah. However, an honest intention is not enough if the means used to achieve it is wrong.
If the person who accidentally slips has deliberately chosen a deadly method to do his work whereas it can be avoided, then his death is regarded as throwing himself into harm and this is forbidden by Allah. Islam does not acknowledge the Robin Hood method that steals from others with the intention to donate to others. In issues concerning politics, economy, specific ibadah (act of worship) and others, the Islamic principle is the same that is the end does not justify the means.
Thus, in Islam, after it is required to have a correct intention, for a deed to be regarded as pious or deserving rewards in Islam is for its means to be correct that is conforming to the guidance from Allah and al-Sunnah. In matters of specific ibadah such as salat, fasting, hajj and the likes of it, the second condition after a good intention is that the deed must be deemed acceptable based on what had been demonstrated by Allah’s Messenger s.a.w.
One who has a good intention but performs a salaat that had never taught by Allah’s Messenger s.a.w is regarded as wrong and contradicts the sunnah. For instance, if someone fabricates a new salaat linking it to a certain event or giving it a specific name such as ‘salaat of reduction in fuel price’ then it is considered wrong albeit the intention is good.
Because of that, it is not surprising to see the ulama vehemently voicing their objections against the newly fabricated acts of worship that are not found stated in any sahih hadith. For instance, the outstanding scholar of Mazhab al-Syafi’I, al-Imam al-Nawawi (deceased in 676H) was being very stern in objecting the Salaat Raghaib that is the salaat specifically performed on the first Friday night in the month of Rejab.
We can see this from his writing when he expounded a hadith from the Prophet s.a.w reported by al-Imam Muslim. From Abi Hurairah r.a, the Prophet s.a.w said, “Do not single out the night (preceding) Friday among the nights for prayer and do not single out Friday among days for fasting but only when anyone among you is accustomed to fast (on dates) which coincide with this day (Friday).” (Reported by Muslim)
Al-Imam al-Nawawi said, “In this hadith, there is a clear prohibition against singling out Friday night to perform a salaat that is not performed in the other nights and to observe fasting during the day as stated. It is a unanimous consensus among the ulama to judge it as makruh (disliked, detested). The ulama use this hadith to provide a contention for attesting the fault of salaat bid’ah called salaat al-Raghaib. May Allah destroy the fabricator and creator of this salaat. This is because it is a wicked bid’ah from the type of bid’ah that is deviant and ignorant. In it is a clear wickedness. Verily, a group of ulama have produced valuable writings that are abundant in condemning and asserting the deviancy of those performing that saalat as well as the fabricator. The ulama have stated the reasoning for the badness and the wickedness and the deviancy of its fabricator.” (Al-Nawawi, Syarh Sahih Muslim, 3/211. Beirut: Dar al-Khair).
Similarly, another scholar of Mazhab al-Syafi’I named al-Imam al-Sayuti (deceased in 910H) also said, “You should know that, may Allah bless you, verily the act of glorifying that day and its night (the day and night of the first Friday in Rejab) is a newly fabricated deed in Islam which emerged after four hundred years. There is a hadith judged as fabricated by the consensus of ulama that narrates the benefits of observing fasting during the day and performing salaat during the night. They call it salaat Raghaib.” He then said, “Know that verily this fabricated salaat contradicts the Islamic way in many forms..” (Al-Sayuti, Al-Amr bi al-Ittiba’ wa al-Nahy ‘an al-Ibtida’ pg. 52. Beirut: Dar al-Fikr ).
We can see that these ulama were being very stern and the words they used were even more burning and harsh in objecting the specific ibadah not originated from the Prophet s.a.w. They all had the same intention that was to preserve the genuineness of this religion of revelation to inhibit meddling by humankind. Allah says (translated as): “What! Have they partners (in godhead), who have established for them some religion without the permission of Allah?” (Surah al-Syura: verse 21)
The Prophet s.a.w said, “He who innovates things in our affairs for which there is no valid (reason) (commits sin) and these are to be rejected.” (Reported by al-Bukhari and Muslim)
I am so fascinated by the dialogue that occurred between al-Imam Malik and a person who aspired to perform a deed that he deemed are more commendable than the deed of the Prophet s.a.w. A man approached al-Imam Malik and said, “O Abu ‘Abd Allah (appellation of al-Imam Malik), which place shall I start my ihram from?” He answered, “From Zu Hulaifah, the same place that Allah’s Messenger s.a.w started his ihram from.”
That man then said, “I would like to start my ihram from the Prophet’s Mosque.” Al-Imam Malik answered, “Do not do that.” That man said, “I would like to start my ihram from the Prophet’s grave.” Al-Imam Malik answered, “Do not do that. I am afraid that fitna (the corruption of religion) will befall you.”
The man asked, “What is the fitna? It is just a distance I am planning to add.” Al-Imam Malik answered, “Is there a bigger fitna than your perception of thinking that you have put forward one good thing in an area where Allah’s Messenger s.a.w had cut down? Verily, I have heard the saying of Allah (translated as): “Then let those beware who withstand the Messenger’s order, lest some trial befall them, or a grievous penalty be inflicted on them.” (Surah al-Nur: verse 63)” (Al-Syatibi, Al-I’tisam, pg. 102 Beirut: Dar al-Kitab al-‘Arabi)
Although the man wanted to start his ihram from a venerable place that was the Prophet’s mosque (s.a.w) or his grave but al-Imam Malik bin Anas objected to it because it was an ibadah never performed by the Prophet s.a.w. He stated that it was fitna because it seemed like the man deemed himself as having the chance to perform a better ibadah than the Prophet s.a.w.
It is clear that a good intention is not enough if the corresponding action is not based on the right guidance. In matters of muamalah or life’s routine, the scope provided by the religion is very vast. It is not as narrow as matters in specific ibadah involving salaat, fasting, dua (recitations of prayer) and the likes of it. Nevertheless, as we keep ourselves occupied with the worldly affairs, let us not perform noble deeds in ways that contradict the principles of Islam.
For instance, the intention of collecting donation for the orphans is commendable. However, if the method includes organizing the kind of concert that promotes negative elements to the youth then it is no longer considered as commendable. This is because the end does not justify the means.
That is why I objected the ceremony of meditation and salutations performed to the National Monument. That ceremony cannot be performed by a Muslim who holds fast to the akidah of genuine tauhid (belief). His intention was probably good that was to commemorate our national heroes but that was not the right way to do it. That ceremony contained a clear element of idolatry. It contradicted the principles of Islamic belief that is uncontaminated from elements of shirk (joining others in worship with Allah).
How else can we regard a ceremony that involves meditation, offering salute and presenting garlands to a statute if not similar to idolatry? Is this kind of ceremony not performed by idol worshippers? If the person performing the ceremony stated that he did not have any conviction or intention that the monument could give any benefit or harm but rather, it was only an empty ceremony then it means that he had performed a worthless and stupid task. At the same time, it is still regarded as haram by syarak since it resembles the religious ceremony of idol worshippers.
If that person thought that the ceremony could bring forth peace and tranquility to the country or bliss to the soul of those heroes then that conviction and deed carries a clear element of shirk. Have we forgotten about the criticism Prophet Ibrahim a.s gave to his people? Allah says (translated as): “We bestowed aforetime on Abraham his rectitude of conduct, and well were We acquainted with him. Behold! He said to his father and his people, “What are these images, to which ye are (so assiduously) devoted?” They said, “We found our fathers worshipping them.” He said, “Indeed ye have been in manifest error - ye and your fathers.”” (Surah al-Anbiya: verse 51-54)
Fatwa was issued at state and national level to rule this deed as haram. Unfortunately, it has been officially resurrected and the Muslim community just keeps mum about it. I am taking the risk to remind all of the Muslims of this matter specifically the new generation whose akidah is starting to slacken.
Do not let them to think that this action is acceptable in embracing the religion just because they see it is being done at higher level. Tomorrow they will probably give their salute or present a garland or fruits to any statue or monument or mound that they regard as holy. Do not anyone who bears religious title try to justify that action. It is hoped that those flatterers or ‘remunerated advisors’ will not cause a downfall.
Have we forgotten about the name of the idols revered by the people of Prophet Nuh a.s. Allah says (translated as): “And They have said (to each other), ‘Abandon not your gods: abandon neither Wadd nor Suwa’, neither Yaguth nor Ya’uq, nor Nasr’ They have already misled many; and grant Thou no increase to the wrong- doers but in straying (from their mark).” (Surah Nuh: verse 23-24)
In a hadith reported by al-Bukhari, Ibn ‘Abbas narrated that the name Wadd, Suwaa, Yaghuth, Ya’uuq and Nasr formerly belonged to some pious men of the people of Noah, and when they died Satan inspired their people to prepare and place idols at the places where they used to sit, and to call those idols by their names. The people did so, but the idols were not worshipped till those people (who initiated them) had died and the origin of the idols had become obscure, whereupon people began worshipping them. (Reported by al-Bukhari)
That is how some matters that start with a good intention can lead to a wicked outcome because there is no analysis done to foresee the outcome of a specific action. Politicians are fond of things that produce instantaneous result for their political gains. Sometimes they even do not have the time to look up the sky and think about the long term effect of their actions.
The Prophet s.a.w gave us this reminder, “He who called (people) to righteousness, there would be reward (assured) for him like the rewards of those who adhered to it, without their rewards being diminished in any respect. And he who called (people) to error, he shall have to carry (the burden) of its sin, like those who committed it, without their sins being diminished in any respect.” (Reported by Muslim)
The execution of a good intention must be done in a righteous manner. This is applicable to the various political issues arising these days. The enthusiasm to change the political landscape must be realized with a good intention and using a virtuous method. Many claim that they have good intentions but we do not know what lies deep in their hearts. We can only see their actions.
Sometimes actions translate the intention buried deep within. Just like the concert in which there was an incident of dropping the pants. Its objective was allegedly noble but we know for sure that the method used was evil and thus, it is valued with a bad evaluation. Again, we are not followers of Robin Hood who legalize all actions that clearly contradict ethical codes only because of slogans or alleged righteous intention
To have a coherent purpose in carrying out any task is the main pillar for all endeavors. Islam stipulates that the main condition for every deed (to be acknowledged) is for a person to have an upright intention and this is after ensuring that his akidah (creed) is safe and sound. The Propet s.a.w said, “The reward of deeds depends upon the intentions” (Reported by al-Bukhari and Muslim)
Therefore, the same deed is judged differently based on the person’s intention. Someone who falls from a high building because he accidentally slips does not have the same position alongside Allah with someone who falls from a high building because he wants to kill himself. Although those who look at their dead bodies will think that they may have died for the same reason but in the eyes of Allah, there is a difference between the two.
The one who accidentally slips is forgiven by Allah and probably receives rewards from Allah if his intention of being on top of the building is noble whereas the one who kills himself commits a major sin in the eyes of Allah. However, an honest intention is not enough if the means used to achieve it is wrong.
If the person who accidentally slips has deliberately chosen a deadly method to do his work whereas it can be avoided, then his death is regarded as throwing himself into harm and this is forbidden by Allah. Islam does not acknowledge the Robin Hood method that steals from others with the intention to donate to others. In issues concerning politics, economy, specific ibadah (act of worship) and others, the Islamic principle is the same that is the end does not justify the means.
Thus, in Islam, after it is required to have a correct intention, for a deed to be regarded as pious or deserving rewards in Islam is for its means to be correct that is conforming to the guidance from Allah and al-Sunnah. In matters of specific ibadah such as salat, fasting, hajj and the likes of it, the second condition after a good intention is that the deed must be deemed acceptable based on what had been demonstrated by Allah’s Messenger s.a.w.
One who has a good intention but performs a salaat that had never taught by Allah’s Messenger s.a.w is regarded as wrong and contradicts the sunnah. For instance, if someone fabricates a new salaat linking it to a certain event or giving it a specific name such as ‘salaat of reduction in fuel price’ then it is considered wrong albeit the intention is good.
Because of that, it is not surprising to see the ulama vehemently voicing their objections against the newly fabricated acts of worship that are not found stated in any sahih hadith. For instance, the outstanding scholar of Mazhab al-Syafi’I, al-Imam al-Nawawi (deceased in 676H) was being very stern in objecting the Salaat Raghaib that is the salaat specifically performed on the first Friday night in the month of Rejab.
We can see this from his writing when he expounded a hadith from the Prophet s.a.w reported by al-Imam Muslim. From Abi Hurairah r.a, the Prophet s.a.w said, “Do not single out the night (preceding) Friday among the nights for prayer and do not single out Friday among days for fasting but only when anyone among you is accustomed to fast (on dates) which coincide with this day (Friday).” (Reported by Muslim)
Al-Imam al-Nawawi said, “In this hadith, there is a clear prohibition against singling out Friday night to perform a salaat that is not performed in the other nights and to observe fasting during the day as stated. It is a unanimous consensus among the ulama to judge it as makruh (disliked, detested). The ulama use this hadith to provide a contention for attesting the fault of salaat bid’ah called salaat al-Raghaib. May Allah destroy the fabricator and creator of this salaat. This is because it is a wicked bid’ah from the type of bid’ah that is deviant and ignorant. In it is a clear wickedness. Verily, a group of ulama have produced valuable writings that are abundant in condemning and asserting the deviancy of those performing that saalat as well as the fabricator. The ulama have stated the reasoning for the badness and the wickedness and the deviancy of its fabricator.” (Al-Nawawi, Syarh Sahih Muslim, 3/211. Beirut: Dar al-Khair).
Similarly, another scholar of Mazhab al-Syafi’I named al-Imam al-Sayuti (deceased in 910H) also said, “You should know that, may Allah bless you, verily the act of glorifying that day and its night (the day and night of the first Friday in Rejab) is a newly fabricated deed in Islam which emerged after four hundred years. There is a hadith judged as fabricated by the consensus of ulama that narrates the benefits of observing fasting during the day and performing salaat during the night. They call it salaat Raghaib.” He then said, “Know that verily this fabricated salaat contradicts the Islamic way in many forms..” (Al-Sayuti, Al-Amr bi al-Ittiba’ wa al-Nahy ‘an al-Ibtida’ pg. 52. Beirut: Dar al-Fikr ).
We can see that these ulama were being very stern and the words they used were even more burning and harsh in objecting the specific ibadah not originated from the Prophet s.a.w. They all had the same intention that was to preserve the genuineness of this religion of revelation to inhibit meddling by humankind. Allah says (translated as): “What! Have they partners (in godhead), who have established for them some religion without the permission of Allah?” (Surah al-Syura: verse 21)
The Prophet s.a.w said, “He who innovates things in our affairs for which there is no valid (reason) (commits sin) and these are to be rejected.” (Reported by al-Bukhari and Muslim)
I am so fascinated by the dialogue that occurred between al-Imam Malik and a person who aspired to perform a deed that he deemed are more commendable than the deed of the Prophet s.a.w. A man approached al-Imam Malik and said, “O Abu ‘Abd Allah (appellation of al-Imam Malik), which place shall I start my ihram from?” He answered, “From Zu Hulaifah, the same place that Allah’s Messenger s.a.w started his ihram from.”
That man then said, “I would like to start my ihram from the Prophet’s Mosque.” Al-Imam Malik answered, “Do not do that.” That man said, “I would like to start my ihram from the Prophet’s grave.” Al-Imam Malik answered, “Do not do that. I am afraid that fitna (the corruption of religion) will befall you.”
The man asked, “What is the fitna? It is just a distance I am planning to add.” Al-Imam Malik answered, “Is there a bigger fitna than your perception of thinking that you have put forward one good thing in an area where Allah’s Messenger s.a.w had cut down? Verily, I have heard the saying of Allah (translated as): “Then let those beware who withstand the Messenger’s order, lest some trial befall them, or a grievous penalty be inflicted on them.” (Surah al-Nur: verse 63)” (Al-Syatibi, Al-I’tisam, pg. 102 Beirut: Dar al-Kitab al-‘Arabi)
Although the man wanted to start his ihram from a venerable place that was the Prophet’s mosque (s.a.w) or his grave but al-Imam Malik bin Anas objected to it because it was an ibadah never performed by the Prophet s.a.w. He stated that it was fitna because it seemed like the man deemed himself as having the chance to perform a better ibadah than the Prophet s.a.w.
It is clear that a good intention is not enough if the corresponding action is not based on the right guidance. In matters of muamalah or life’s routine, the scope provided by the religion is very vast. It is not as narrow as matters in specific ibadah involving salaat, fasting, dua (recitations of prayer) and the likes of it. Nevertheless, as we keep ourselves occupied with the worldly affairs, let us not perform noble deeds in ways that contradict the principles of Islam.
For instance, the intention of collecting donation for the orphans is commendable. However, if the method includes organizing the kind of concert that promotes negative elements to the youth then it is no longer considered as commendable. This is because the end does not justify the means.
That is why I objected the ceremony of meditation and salutations performed to the National Monument. That ceremony cannot be performed by a Muslim who holds fast to the akidah of genuine tauhid (belief). His intention was probably good that was to commemorate our national heroes but that was not the right way to do it. That ceremony contained a clear element of idolatry. It contradicted the principles of Islamic belief that is uncontaminated from elements of shirk (joining others in worship with Allah).
How else can we regard a ceremony that involves meditation, offering salute and presenting garlands to a statute if not similar to idolatry? Is this kind of ceremony not performed by idol worshippers? If the person performing the ceremony stated that he did not have any conviction or intention that the monument could give any benefit or harm but rather, it was only an empty ceremony then it means that he had performed a worthless and stupid task. At the same time, it is still regarded as haram by syarak since it resembles the religious ceremony of idol worshippers.
If that person thought that the ceremony could bring forth peace and tranquility to the country or bliss to the soul of those heroes then that conviction and deed carries a clear element of shirk. Have we forgotten about the criticism Prophet Ibrahim a.s gave to his people? Allah says (translated as): “We bestowed aforetime on Abraham his rectitude of conduct, and well were We acquainted with him. Behold! He said to his father and his people, “What are these images, to which ye are (so assiduously) devoted?” They said, “We found our fathers worshipping them.” He said, “Indeed ye have been in manifest error - ye and your fathers.”” (Surah al-Anbiya: verse 51-54)
Fatwa was issued at state and national level to rule this deed as haram. Unfortunately, it has been officially resurrected and the Muslim community just keeps mum about it. I am taking the risk to remind all of the Muslims of this matter specifically the new generation whose akidah is starting to slacken.
Do not let them to think that this action is acceptable in embracing the religion just because they see it is being done at higher level. Tomorrow they will probably give their salute or present a garland or fruits to any statue or monument or mound that they regard as holy. Do not anyone who bears religious title try to justify that action. It is hoped that those flatterers or ‘remunerated advisors’ will not cause a downfall.
Have we forgotten about the name of the idols revered by the people of Prophet Nuh a.s. Allah says (translated as): “And They have said (to each other), ‘Abandon not your gods: abandon neither Wadd nor Suwa’, neither Yaguth nor Ya’uq, nor Nasr’ They have already misled many; and grant Thou no increase to the wrong- doers but in straying (from their mark).” (Surah Nuh: verse 23-24)
In a hadith reported by al-Bukhari, Ibn ‘Abbas narrated that the name Wadd, Suwaa, Yaghuth, Ya’uuq and Nasr formerly belonged to some pious men of the people of Noah, and when they died Satan inspired their people to prepare and place idols at the places where they used to sit, and to call those idols by their names. The people did so, but the idols were not worshipped till those people (who initiated them) had died and the origin of the idols had become obscure, whereupon people began worshipping them. (Reported by al-Bukhari)
That is how some matters that start with a good intention can lead to a wicked outcome because there is no analysis done to foresee the outcome of a specific action. Politicians are fond of things that produce instantaneous result for their political gains. Sometimes they even do not have the time to look up the sky and think about the long term effect of their actions.
The Prophet s.a.w gave us this reminder, “He who called (people) to righteousness, there would be reward (assured) for him like the rewards of those who adhered to it, without their rewards being diminished in any respect. And he who called (people) to error, he shall have to carry (the burden) of its sin, like those who committed it, without their sins being diminished in any respect.” (Reported by Muslim)
The execution of a good intention must be done in a righteous manner. This is applicable to the various political issues arising these days. The enthusiasm to change the political landscape must be realized with a good intention and using a virtuous method. Many claim that they have good intentions but we do not know what lies deep in their hearts. We can only see their actions.
Sometimes actions translate the intention buried deep within. Just like the concert in which there was an incident of dropping the pants. Its objective was allegedly noble but we know for sure that the method used was evil and thus, it is valued with a bad evaluation. Again, we are not followers of Robin Hood who legalize all actions that clearly contradict ethical codes only because of slogans or alleged righteous intention
Masa untuk menyertai PAS
Umum mengetahui bahawa negara kita kini berada dalam suasana kegawatan ekonomi yang menekan rakyat yang sebahagiannya adalah hasil dari kalutnya kepimpinan negara dalam menguruskan polisi dan pelaksanaan pembangunan ekonomi negara.
Suasana ini diburukkan lagi dengan kegagalan kerajaan Barisan Nasional (BN) yang diterajui oleh Umno untuk memastikan suasana kestabilan politik dan keharmonian kaum yang terus dihormati.
Umno yang satu ketika dahulu digambarkan sebagai lantang memperjuangkan nasib orang Melayu di awal penubuhannya, kini telah hilang taring dan gagal dalam memastikan maruah umat Islam dan orang Melayu terbela.
Gambaran bahawa terjejasnya keharmonian kaum ini oleh pimpinan Umno seolah-olah hubungan kaum di Malaysia kini berada pada tahap yang paling rendah juga sebenarnya adalah cubaan Umno untuk mengalih masalah yang berlaku di kalangan parti komponen BN pada ketika ini.
Sehubungan itu,saya berpendapat bahawa sudah sampai masanya bagi umat Islam dalam negara kita ini untuk berhijrah kepada PAS dan seterusnya menjadikan PAS sebagai parti tempat bernaung.
PAS adalah parti yang tidak diasaskan kepada prinsip perkauman atau asas perjuangan yang sempit, tetapi dibina di atas dasar memperjuangkan Islam dan keadilan yang lebih universal sifatnya, maka PAS percaya bahawa orang-orang Islam di Malaysia secara umumnya dan ahli-ahli Umno beserta pimpinannya secara khusus memerlukan satu wadah baru yang lebih konsisten dan mampu menjadi penyelamat yang akan memartabatkan maruah ummah.
Sebagaimana yang dipertegaskan oleh PAS "PAS UNTUK SEMUA", bahawa sebenarnya perjuangan PAS tetap kekal utuh dan bertahan sehingga ke hari ini kerana mempunyai tujuan penubuhannya yang berteraskan kepada akidah perjuangan yang jelas.
PAS bukannya sebuah parti politik semata-mata, tetapi adalah satu wadah dakwah dan tarbiyah. Perjuangan PAS adalah bersifat universal, untuk seluruh umat manusia, membawa keadilan sejagat, sebagaimana yang termaktub dalam Bab Ketiga, Fasal 6, Perkara (8), (9) dan (10), Perlembagaan PAS di mana usaha-usaha PAS ialah:
� Memperjuangkan wujudnya kebudayaan negara berasaskan nilai-nilai yang tidak bercanggah dengan ajaran-ajaran Islam,
� Memperjuangkan hak dan kepentingan umat Islam di negara ini tanpa mengabaikan tanggungjawab melaksanakan keadilan terhadap seluruh rakyat Malaysia dan tanggungjawab mewujudkan keharmonian antara kaum di dalam negara ini,
� Menyertai dan bekerjasama dengan Bangsa-Bangsa Bersatu dan badan-badan lain yang sah bagi mengekalkan keamanan dan menjamin hak-hak asasi manusia serta manghapuskan segala macam kezaliman, kepalsuan, perhambaan dan penindasan di kalangan umat manusia.
Bertitik tolak dari hakikat ini, maka PAS sudah lama bersedia untuk mengisi kekosongan politik yang ditinggalkan oleh Umno ini. PAS percaya bahawa ahli-ahli dan pimpinan Umno ini boleh memberi sumbangan tenaga mereka menerusi PAS.
Marilah bersama-sama kita bina wadah PAS ini supaya menjadi lebih kuat dan mampu berdepan dengan pelbagai cabaran yang mendatang.
Marilah bersama-sama menyertai PAS!
Umum mengetahui bahawa negara kita kini berada dalam suasana kegawatan ekonomi yang menekan rakyat yang sebahagiannya adalah hasil dari kalutnya kepimpinan negara dalam menguruskan polisi dan pelaksanaan pembangunan ekonomi negara.
Suasana ini diburukkan lagi dengan kegagalan kerajaan Barisan Nasional (BN) yang diterajui oleh Umno untuk memastikan suasana kestabilan politik dan keharmonian kaum yang terus dihormati.
Umno yang satu ketika dahulu digambarkan sebagai lantang memperjuangkan nasib orang Melayu di awal penubuhannya, kini telah hilang taring dan gagal dalam memastikan maruah umat Islam dan orang Melayu terbela.
Gambaran bahawa terjejasnya keharmonian kaum ini oleh pimpinan Umno seolah-olah hubungan kaum di Malaysia kini berada pada tahap yang paling rendah juga sebenarnya adalah cubaan Umno untuk mengalih masalah yang berlaku di kalangan parti komponen BN pada ketika ini.
Sehubungan itu,saya berpendapat bahawa sudah sampai masanya bagi umat Islam dalam negara kita ini untuk berhijrah kepada PAS dan seterusnya menjadikan PAS sebagai parti tempat bernaung.
PAS adalah parti yang tidak diasaskan kepada prinsip perkauman atau asas perjuangan yang sempit, tetapi dibina di atas dasar memperjuangkan Islam dan keadilan yang lebih universal sifatnya, maka PAS percaya bahawa orang-orang Islam di Malaysia secara umumnya dan ahli-ahli Umno beserta pimpinannya secara khusus memerlukan satu wadah baru yang lebih konsisten dan mampu menjadi penyelamat yang akan memartabatkan maruah ummah.
Sebagaimana yang dipertegaskan oleh PAS "PAS UNTUK SEMUA", bahawa sebenarnya perjuangan PAS tetap kekal utuh dan bertahan sehingga ke hari ini kerana mempunyai tujuan penubuhannya yang berteraskan kepada akidah perjuangan yang jelas.
PAS bukannya sebuah parti politik semata-mata, tetapi adalah satu wadah dakwah dan tarbiyah. Perjuangan PAS adalah bersifat universal, untuk seluruh umat manusia, membawa keadilan sejagat, sebagaimana yang termaktub dalam Bab Ketiga, Fasal 6, Perkara (8), (9) dan (10), Perlembagaan PAS di mana usaha-usaha PAS ialah:
� Memperjuangkan wujudnya kebudayaan negara berasaskan nilai-nilai yang tidak bercanggah dengan ajaran-ajaran Islam,
� Memperjuangkan hak dan kepentingan umat Islam di negara ini tanpa mengabaikan tanggungjawab melaksanakan keadilan terhadap seluruh rakyat Malaysia dan tanggungjawab mewujudkan keharmonian antara kaum di dalam negara ini,
� Menyertai dan bekerjasama dengan Bangsa-Bangsa Bersatu dan badan-badan lain yang sah bagi mengekalkan keamanan dan menjamin hak-hak asasi manusia serta manghapuskan segala macam kezaliman, kepalsuan, perhambaan dan penindasan di kalangan umat manusia.
Bertitik tolak dari hakikat ini, maka PAS sudah lama bersedia untuk mengisi kekosongan politik yang ditinggalkan oleh Umno ini. PAS percaya bahawa ahli-ahli dan pimpinan Umno ini boleh memberi sumbangan tenaga mereka menerusi PAS.
Marilah bersama-sama kita bina wadah PAS ini supaya menjadi lebih kuat dan mampu berdepan dengan pelbagai cabaran yang mendatang.
Marilah bersama-sama menyertai PAS!
Tuesday, September 9, 2008
Understanding Politics In Islam
1. What is the aim of politics in Islam?
According to Al-Mawardi from his book Al-Ahkam Al-Sultaniyyah, it is hirasatud din wa siasatud dunya - to uphold the religion and administer the world. Politics is not munkar - is not a depravity - real politics is noble virtuous because it administers the affairs of all creatures, bringing man closer to good and away from fasad - evil. According to Ibn al-Qayyim, politics is really the justice of Allah the Almighty and His Prophet (peace and the blessings of Allah be upon him).
The Prophet Muhammad s.a.w. was a politician as well as the messenger conveying the risalah, murabbi - teacher, Qadi - Chief Justice, Head of the nation and Imam of the ummah. The Khulafa' al Rasyidun - the rightly guided leaders who succeeded him were also politicians following the Sunnah - way of the Prophet, establishing just administration, practising ihsan - the betterment of good and providing the leadership of 'ilm - knowledge and Iman - belief.
However in the present time, due to 'politics' man faced suffering as a result of deceit and political ploys and scheming and devious politicians, whether in the form of past colonialists, treacherous rulers, tyrannical leaders and regimes preaching Machiavellian philosophy (the ends justifies the means!).
It became common to label and describe committed Muslims as 'political' so that they are regarded warily and wickedly for the purpose of disassociating and furthering apart the people from them, intending that society will shun and hate what is called 'political Islam'. It has been such that symbols of Islam like the headscarf, the proper attire and congregational prayers - Salat jama'ah are attempted to be labelled 'political'.
It is a blatant lie for those who say that there is no religion in politics and that there is no politics in religion. This deceit was once tried in the form of an attempted fatwa - a decree while the members of the Ikhwan al-Muslimun were imprisoned in the detention camps in Egypt in the 50's. The regime wanted to influence the masses to regard the activists and the Dai' (the very people who wanted to uphold the Syari'ah, Al-Qur'an and Al-Sunnah) as the purveyors of fasad - evil by using corrupted 'ulama - paid scholars.
2. The Fight against Fasad and Zulm (Evil, Transgression and Tyranny) is the utmost in Jihad
From the understanding of the Prophet's tradition (mafhum hadith):
Munkar (transgression) is not limited to khamr - liqour, gambling and zina - - unlawful sex but degrading and defiling the honour and dignity of the people and citizens is a major transgression, so is cheating in the elections, refusing to give testimony - neglecting to vote, letting government be in the hands of those who are not deserving and undesired, stealing and squandering the nation's wealth and property, monopolising the people's needs for personal gains or cronies' interests, detaining people without crime or just cause, without judgement from a fair court, torturing human beings in prison and the detention camps, giving, accepting and mediating in bribes, cowering up to, praising evil rulers, allowing the enemies of Allah and the enemies of the Muslim community to be leaders and shunning the believers - the mu'min.
These are all grave transgressions!
When a Muslim remains quiet upon seeing all of these it means that he or she does not deserve to live (is not alive) from the mafhum of al-ayat and al-hadith.
Islam requires that every Muslim has political responsibility. A Muslim is required by his Iman - faith to be truly concerned with the affairs and problems of the ummah - community, helping and defending the meek and the weak, fighting tyranny and oppression. By retreating and abstaining oneself, it will only invite divine retribution and being seized by the flames of hell (mafhum ayat).
3. Political Freedom is Our Utmost Need Today
Islam is always rejuvenated, its message spread across, its resurgence, its reverberating call heard by all even if it is given some limited freedom. Therefore the first battle is to obtain freedom to deliver the message of da'wah, the risalah of tawhid (Unity of God), spread consciousness and enabling the existence of Islamic movements.
True democracy is not the whims and desires of the tyrannical rulers or their cronies, it is not the place to jail and incarcerate its fighters and not the place to torture its proponents.
Democracy is the simplest and proper way to achieve the aims of a noble life, to be able to invite all to Allah and Islam, to be able to call others to Iman without having our souls being imprisoned and our bodies sentenced to be executed by hanging. It is the space for a free and honourable nation to have the right to choose, evaluate the ruler, change governments without coups and without bloodshed.
The theory, way and system which looks alien maybe adopted if it benefits us and as long as it does not contradict clear Islamic edicts and the rules of Syariah. We appraise, amend according to our spirit, we do not adopt its philosophy, and we do not allow what is forbidden and vice versa. We do not relinquish or compromise what is ordained or compulsory - the wajib in Islam.
The gist of democracy is that the public, the people can choose the rulers who are going to administer them; the people having the right to select, criticise and terminate; and the people are not forced to accept systems, trends, and policies which they do not agree to and they are not abused. They are free to hold elections, referendums, ensuring majority rights, protecting minority rights, having opposition, have multi parties, have press freedom and safeguarding the independence of the judiciary. But once again to constantly uphold and safeguard the principles of Islam, the firm rulings, the al-thawabit: the determined laws - hukm qat'i, the daruri - the essentials of religion and the non-ijtihadiy must not be compromised or neglected.
Syura:
Syura or consultative decision making must be followed and not just as a debating factor. By practising syura, it is closer, hence even better than the spirit of democracy. It is but the lost jewel found, the lost wisdom - al-hikmah which has been rediscovered.
Syura enables musyawarah to be conducted, obtains views and opinions, becomes the responsibility of the people to advise and counsel the government (ad-dinu nasiha) and establish amar ma'ruf nahy munkar - enjoining good and forbidding evil. Among the obligations of amar ma'ruf nahy munkar is the highest jihad (struggle) that is to voice out the truth in front of the unjust tyrant.
The State of Politics in the Ummah:
The musibah or calamity of the ummah then and now is the absence and the abeyying of the system of syura and the adoption of an oppressive dynastical ruling system. In the modern era, dictators stay in power by the force of arms and gold - power and wealth resulting in the syariah being hindered, secularism being forced upon and cultural Westernisation being imposed. Islamic da'wah and the Islamic movement being victimised, brutalised, imprisoned and hounded viciously.
4. Qur'anic Examples of Tyrannical Rulers
The Al-Qur'an denounces all powerful rulers such as Namrud, Fir'aun (Pharaoh), Hamaan and Qarun. Namrud is taghut - the transgressor who enslaves the servants of Allah as his serfs.
There is the pact or collaboration of three parties:
Fir'aun - he claims to be God, carries out tyranny and oppression throughout the land, enslaves the people
Hamaan - the cunning politician, experienced, having self interest, in the service of taghut, propping up and supporting Fir'aun and cheating the people, subjugating them.
Qarun - the capitalist or feudalist who takes opportunity from the unjust and oppressive laws, spending fortunes for the tyrannical leader in order to profit and amass more vast returns, bleeding and exploiting the toils of the people. The origin of Qarun was that he came from Prophet Musa's own clan who colluded with Fir'aun due to the love of worldly life and materialism.
The combination of taghut and Zulm results in the spread of mayhem and the destruction of the community, subjugating man by force and degradation.
The People:
Al Qur'an denounces the people or citizens who are obedient and loyal to their oppressive rulers. The people who remain under the tutelage of taghut are fully responsible and accountable because it is due to their attitude that brought forth these fir'auns and taghuts.
Al-Junud (the collaborators):
These are the armies and enforcers of the rule and order of the taghut. They use force, fear and repression to eliminate and subdue all opposition and dissidents of the tyrant.
5. An Example of Leadership
Balqis, the Queen of Saba' as told in the Qur'an was a woman who lead her people well, just and administered them with intelligence and wisdom saving her people from a war that was destructive and made decisions by syura-consulting them. Alas, the story ended with the acceptance of Islam. She led her people towards the goodness of the world and the hereafter.
Leaders like her are much more capable and qualified with political acumen and wise administration than most of the present Arab and Muslim 'male' leaders. (Prof. Yusuf Qaradawi purposely avoided the term 'al-rijal')
6. Pluralism and Multi Parties in Islam
The existence of various parties or movements is not forbidden as long as unification is not achievable due to differences over objectives, approaches, understanding and the level of confidence and trust. Variety and specialisation are allowed as long as they do not become contradictory and confrontational. However everyone has to be in one united front when facing the challenges to aqidah - belief, syariah, ummah and the survival of Islam. Relations between parties and groupings should be in the atmosphere of non-prejudice, forgiveness, nobleness, counselling truth and steadfastness, wisdom and engaging in healthy cordial debate.
Even when the Islamic State is established there is no reason to feel distraught at the existence of pluralism and differences.
7. Counselling and Corrective Participation in Politics
Without the shedding of blood, the most effective way as the outcome of long and painful struggles is the existence of political forces which the government in power is unable to contain or eliminate: that is presence of political parties. The ruling regime can get rid of individuals and small groups of opponents but it is difficult for them to defeat or wipe out larger organisations which are well structured, organised and rooted in the masses of society. Political parties have the platform, machinery, newspapers and publications as well as mass influence.
Political parties or political movements are necessary to fight oppression, to enable criticism, bringing back the government to to uphold truth and justice, bringing down or changing the government. These parties are capable of monitoring and appraising the government, offer advice and criticism.
8. Voting
Voting in the elections is a form of testimony. A just testimony is considered as long as one is not convicted of crime. Whoever so votes or abstains from voting in the general elections causing the defeat of a trustworthy and deserving candidate but on the other hand allows the candidate who is less trustworthy and undeserving to win, one has gone against the command of Allah concerning giving testimony.
1. What is the aim of politics in Islam?
According to Al-Mawardi from his book Al-Ahkam Al-Sultaniyyah, it is hirasatud din wa siasatud dunya - to uphold the religion and administer the world. Politics is not munkar - is not a depravity - real politics is noble virtuous because it administers the affairs of all creatures, bringing man closer to good and away from fasad - evil. According to Ibn al-Qayyim, politics is really the justice of Allah the Almighty and His Prophet (peace and the blessings of Allah be upon him).
The Prophet Muhammad s.a.w. was a politician as well as the messenger conveying the risalah, murabbi - teacher, Qadi - Chief Justice, Head of the nation and Imam of the ummah. The Khulafa' al Rasyidun - the rightly guided leaders who succeeded him were also politicians following the Sunnah - way of the Prophet, establishing just administration, practising ihsan - the betterment of good and providing the leadership of 'ilm - knowledge and Iman - belief.
However in the present time, due to 'politics' man faced suffering as a result of deceit and political ploys and scheming and devious politicians, whether in the form of past colonialists, treacherous rulers, tyrannical leaders and regimes preaching Machiavellian philosophy (the ends justifies the means!).
It became common to label and describe committed Muslims as 'political' so that they are regarded warily and wickedly for the purpose of disassociating and furthering apart the people from them, intending that society will shun and hate what is called 'political Islam'. It has been such that symbols of Islam like the headscarf, the proper attire and congregational prayers - Salat jama'ah are attempted to be labelled 'political'.
It is a blatant lie for those who say that there is no religion in politics and that there is no politics in religion. This deceit was once tried in the form of an attempted fatwa - a decree while the members of the Ikhwan al-Muslimun were imprisoned in the detention camps in Egypt in the 50's. The regime wanted to influence the masses to regard the activists and the Dai' (the very people who wanted to uphold the Syari'ah, Al-Qur'an and Al-Sunnah) as the purveyors of fasad - evil by using corrupted 'ulama - paid scholars.
2. The Fight against Fasad and Zulm (Evil, Transgression and Tyranny) is the utmost in Jihad
From the understanding of the Prophet's tradition (mafhum hadith):
Munkar (transgression) is not limited to khamr - liqour, gambling and zina - - unlawful sex but degrading and defiling the honour and dignity of the people and citizens is a major transgression, so is cheating in the elections, refusing to give testimony - neglecting to vote, letting government be in the hands of those who are not deserving and undesired, stealing and squandering the nation's wealth and property, monopolising the people's needs for personal gains or cronies' interests, detaining people without crime or just cause, without judgement from a fair court, torturing human beings in prison and the detention camps, giving, accepting and mediating in bribes, cowering up to, praising evil rulers, allowing the enemies of Allah and the enemies of the Muslim community to be leaders and shunning the believers - the mu'min.
These are all grave transgressions!
When a Muslim remains quiet upon seeing all of these it means that he or she does not deserve to live (is not alive) from the mafhum of al-ayat and al-hadith.
Islam requires that every Muslim has political responsibility. A Muslim is required by his Iman - faith to be truly concerned with the affairs and problems of the ummah - community, helping and defending the meek and the weak, fighting tyranny and oppression. By retreating and abstaining oneself, it will only invite divine retribution and being seized by the flames of hell (mafhum ayat).
3. Political Freedom is Our Utmost Need Today
Islam is always rejuvenated, its message spread across, its resurgence, its reverberating call heard by all even if it is given some limited freedom. Therefore the first battle is to obtain freedom to deliver the message of da'wah, the risalah of tawhid (Unity of God), spread consciousness and enabling the existence of Islamic movements.
True democracy is not the whims and desires of the tyrannical rulers or their cronies, it is not the place to jail and incarcerate its fighters and not the place to torture its proponents.
Democracy is the simplest and proper way to achieve the aims of a noble life, to be able to invite all to Allah and Islam, to be able to call others to Iman without having our souls being imprisoned and our bodies sentenced to be executed by hanging. It is the space for a free and honourable nation to have the right to choose, evaluate the ruler, change governments without coups and without bloodshed.
The theory, way and system which looks alien maybe adopted if it benefits us and as long as it does not contradict clear Islamic edicts and the rules of Syariah. We appraise, amend according to our spirit, we do not adopt its philosophy, and we do not allow what is forbidden and vice versa. We do not relinquish or compromise what is ordained or compulsory - the wajib in Islam.
The gist of democracy is that the public, the people can choose the rulers who are going to administer them; the people having the right to select, criticise and terminate; and the people are not forced to accept systems, trends, and policies which they do not agree to and they are not abused. They are free to hold elections, referendums, ensuring majority rights, protecting minority rights, having opposition, have multi parties, have press freedom and safeguarding the independence of the judiciary. But once again to constantly uphold and safeguard the principles of Islam, the firm rulings, the al-thawabit: the determined laws - hukm qat'i, the daruri - the essentials of religion and the non-ijtihadiy must not be compromised or neglected.
Syura:
Syura or consultative decision making must be followed and not just as a debating factor. By practising syura, it is closer, hence even better than the spirit of democracy. It is but the lost jewel found, the lost wisdom - al-hikmah which has been rediscovered.
Syura enables musyawarah to be conducted, obtains views and opinions, becomes the responsibility of the people to advise and counsel the government (ad-dinu nasiha) and establish amar ma'ruf nahy munkar - enjoining good and forbidding evil. Among the obligations of amar ma'ruf nahy munkar is the highest jihad (struggle) that is to voice out the truth in front of the unjust tyrant.
The State of Politics in the Ummah:
The musibah or calamity of the ummah then and now is the absence and the abeyying of the system of syura and the adoption of an oppressive dynastical ruling system. In the modern era, dictators stay in power by the force of arms and gold - power and wealth resulting in the syariah being hindered, secularism being forced upon and cultural Westernisation being imposed. Islamic da'wah and the Islamic movement being victimised, brutalised, imprisoned and hounded viciously.
4. Qur'anic Examples of Tyrannical Rulers
The Al-Qur'an denounces all powerful rulers such as Namrud, Fir'aun (Pharaoh), Hamaan and Qarun. Namrud is taghut - the transgressor who enslaves the servants of Allah as his serfs.
There is the pact or collaboration of three parties:
Fir'aun - he claims to be God, carries out tyranny and oppression throughout the land, enslaves the people
Hamaan - the cunning politician, experienced, having self interest, in the service of taghut, propping up and supporting Fir'aun and cheating the people, subjugating them.
Qarun - the capitalist or feudalist who takes opportunity from the unjust and oppressive laws, spending fortunes for the tyrannical leader in order to profit and amass more vast returns, bleeding and exploiting the toils of the people. The origin of Qarun was that he came from Prophet Musa's own clan who colluded with Fir'aun due to the love of worldly life and materialism.
The combination of taghut and Zulm results in the spread of mayhem and the destruction of the community, subjugating man by force and degradation.
The People:
Al Qur'an denounces the people or citizens who are obedient and loyal to their oppressive rulers. The people who remain under the tutelage of taghut are fully responsible and accountable because it is due to their attitude that brought forth these fir'auns and taghuts.
Al-Junud (the collaborators):
These are the armies and enforcers of the rule and order of the taghut. They use force, fear and repression to eliminate and subdue all opposition and dissidents of the tyrant.
5. An Example of Leadership
Balqis, the Queen of Saba' as told in the Qur'an was a woman who lead her people well, just and administered them with intelligence and wisdom saving her people from a war that was destructive and made decisions by syura-consulting them. Alas, the story ended with the acceptance of Islam. She led her people towards the goodness of the world and the hereafter.
Leaders like her are much more capable and qualified with political acumen and wise administration than most of the present Arab and Muslim 'male' leaders. (Prof. Yusuf Qaradawi purposely avoided the term 'al-rijal')
6. Pluralism and Multi Parties in Islam
The existence of various parties or movements is not forbidden as long as unification is not achievable due to differences over objectives, approaches, understanding and the level of confidence and trust. Variety and specialisation are allowed as long as they do not become contradictory and confrontational. However everyone has to be in one united front when facing the challenges to aqidah - belief, syariah, ummah and the survival of Islam. Relations between parties and groupings should be in the atmosphere of non-prejudice, forgiveness, nobleness, counselling truth and steadfastness, wisdom and engaging in healthy cordial debate.
Even when the Islamic State is established there is no reason to feel distraught at the existence of pluralism and differences.
7. Counselling and Corrective Participation in Politics
Without the shedding of blood, the most effective way as the outcome of long and painful struggles is the existence of political forces which the government in power is unable to contain or eliminate: that is presence of political parties. The ruling regime can get rid of individuals and small groups of opponents but it is difficult for them to defeat or wipe out larger organisations which are well structured, organised and rooted in the masses of society. Political parties have the platform, machinery, newspapers and publications as well as mass influence.
Political parties or political movements are necessary to fight oppression, to enable criticism, bringing back the government to to uphold truth and justice, bringing down or changing the government. These parties are capable of monitoring and appraising the government, offer advice and criticism.
8. Voting
Voting in the elections is a form of testimony. A just testimony is considered as long as one is not convicted of crime. Whoever so votes or abstains from voting in the general elections causing the defeat of a trustworthy and deserving candidate but on the other hand allows the candidate who is less trustworthy and undeserving to win, one has gone against the command of Allah concerning giving testimony.
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